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7 
DOUGLASS SERIES 


OF 


CHRISTIAN GREEK AND LATIN WRITERS. 


FOR USE IN SCHOOLS AND COLLEGES. 
Von V: 
THE APOLOGIES OF JUSTIN MARTYR 


AND 


THE EPISTLE TO DIOGNETUS. 





if 


” 


- 


Pee este & 








f 
‘ 
ἕ 





NOTICE. 


Ir is remarkable that no place has been given in the 
schools and colleges of England and America to the writ- 
ings of the early Christians. Jor many centuries, and 
down to what is called the Pagan Renaissance, they were 
the common linguistic study of educated Christians. The 
stern piety of those times thought it wrong to dally with 
the sensual frivolities of heathen poets, and never imag- 
ined it possible that the best years of youth should be 
spent in mastering the refinements of a mythology and 
life which at first they feared and loathed, and which at 
last became as remote and unreal to them as the Veda is 
to us. 

Classical Philology, however, took its ideal of beauty 
from Pagan Greece, and it has filled our schools with 
those books which are its best representatives. 

The modern Science of Language has again changed 
the point of view. It gives the first place to truth; it 
seeks to know man, his thoughts, his growth; it ΓΙ on 
the literature of an age as a cieeneuiconare of the age; 
it values books according to their historical significance. 
The writings of the early Christians embody the history 
of the most important events known to man, in language 
not unworthy of the events, and the study of Latin and 
Greek as vehicles of Christian thought should be the 
most fruitful study known to Philology, and have its 
place of honor in the University Course. 

The present Series owes its origin to an endowment by 
Mr. Benjamin Douglass for the study of these authors in 


1 NOTICE. 


Lafayette College. Each volume will be prepared with 
critical text, introduction, and notes like the current ap- 
proved text-books for college study. They will be ed- 
ited by F. A. March, LL.D., Professor of Comparative 
Philology in Lafayette College, with such help as may 
be found desirable. Five volumes are now ready: 


LATIN HYMNS, with English Notes. 12mo, Cloth, $1 75. 


THE ECCLESIASTICAL HISTORY OF HUSEBIUS. The 
First Book and Selections. With an Introduction by A. BALLARD, 
D.D., Professor of Christian Greek and Latin in Lafayette Col- 
lege ; and Explanatory Notes by W.B. Owrn, A.M., Adj. Profess- 
or of Christian Greek. 12mo, Cloth, $1 75. 


TERTULLIAN: Select Works. With an Introduction by LYMAN 
CoLEMAN, D.D., Professor of Latin in Lafayette College. 12mo, 
Cloth, $1 75. 


ATHENAGORAS. With Explanatory Notes by W. B. OwEn, 
-  A.M., Adj. Professor of Christian Greek in Lafayette College. 
12mo, Cloth, $1 70. 


THE APOLOGIES OF JUSTIN MARTYR. To which is 
appended the Epistle to Diognetus. With an Introduction and 
Notes by Bast L. GILDERSLEEVE, Ph.D. (Gottingen), LL.D., 
Professor of Greek in the Johns Hopkins Unwersity, Baltimore. 
12mo, Cloth, $1 75. 


The Series has been well received, and the co-operation 
of several of our most eminent scholars has been cordial- 
ly given. ‘The Conressions or AUGUSTINE, prepared 
by E. P. Crowell, Professor of Latin in Amherst College, 
and InitTr1a ScIENTIARUM, selections from the Latin of the 
founders of modern science from Copernicus to Newton, 
are now in press. Curysostom will follow, prepared by 
M. L. D’Ooge, Professor of Greek in the University of 
Michigan; and, later, other volumes of the classic Chris- 
tian writers in Greek and Latin. 


THE APOLOGIES 
2 ΟΕ 


VY 


rere eI Ve AKT YR. 


TO WHICH IS APPENDED 


THE EPISTLE TO DIOGNETUS. 


WITH AN INTRODUCTION AND NOTES 
By BASIL Τὶ GILDERSLEEVE, Pu.D. (Gort.), LL.D., 


PROFESSOR OF GREEK IN THE JOHNS HOPKINS UNIVERSITY, BALTIMORE. 





NEW YORK: 


HARPER & BROTHERS, PUBLISHERS, 
FRANKLIN SQUARE, 


LS 0 


Entered according to Act of Congress, in the year 1877, by: 
Harvrer & BROTHERS, 


In the Office of the Librarian of Congress, at Washington. 


PREFACE. 


Tne notes in this edition of Justin Martyr’s Apolo- 
gies are chiefly grammatical and historical. Theolog- 
ical questions I have touched as lightly as possible, and 
always, 1 trust, with due reserve. 

To my predecessors, Thirlby, Maran, Braun, Trollope, 
and Otto, 1 owe much; not a little to various special 
treatises on Justin; but I have not deemed it superflu- 
ous to examine for myself the original sources of our 
knowledge of Justin’s times, and my citations are all 
at first-hand, unless distinctly credited. The grammat- 
ical notes are mainly syntactical, and I will not apolo- 
gize for employing formule, which I have found use- 
ful in the class-room, instead of referring to grammars, 
which the fewest will take the trouble to consult. 

In the constitution of the text I have proceeded ac- 
cording to my best judgment; and I would state here 
as an act of simple justice to myself that the text of 
the Apologies was electrotyped before I had access to 
Otto’s third edition, and, except in some minute points, 
my critical work is independent of his recent labors, by 


which many of my conclusions have been anticipated. 
A 


1 PREFACE. 


The plan of marking variations from the MSS. by spaced 
type has not been carried out quite so consistently as 
might have been desired, but the occasional failures 
have been made good in the commentary. 

The Introduction is constructed on the lines of Se- 
misch’s standard work, which I have abridged, recast 
or translated closely as suited my purposes, freely in- 
corporating the results of my own reading and research, 
and availing myself without scruple of any apt expres- 
sion that I might happen to find on the track of my 
studies. 

To the two Apologies of Justin I have added the cel- 
ebrated Epistle to Diognetus. Jor the final establish- 
ment of the text of this remarkable document I owe a 
few suggestions and many confirmations to the recent 
edition of Von Gebhardt in the new Patrum Apostoli- 
corum Opera. The notes consist in good measure of 
extracts from Otto’s elaborate commentary, although I 
have consulted with profit Bunsen, Hefele, Hollenberg, 
and Krenkel, and have not been content merely to copy 


others. 
B. L. GILDERSLEEVE. 


JouNS Hopkins UNIVERSITY, 
Battrmore, Dec. 5th, 1876. 


CONTENTS. 


Page 
PPR ODUCRION advsestsss acct. s0s50esacatstessrosss cars ceieateddensenedt tate mans vii 
“τῷ FIRST APOLOGY. 
1 MEMES Gee 7 hae  ΡΠ ΡΡρΠΈΨρΓΓΕΕΨΕΠΠ[ΕΠρ ἢ ἢ er 3 
2. Justin demands justice........ ilesbas sane ONUes spuds θεοῖς age ae τ ΚΗ͂Ρ. 9 
pg ier ΠΣ AMM LET o.oo Fk oannt te abin sng ces one davedouanee neh «tueteguen 4 
Ἵν CONGEMMY 8. NAME ὅν. «.-ςοὦὕὕ....,ὁ τσ τον τουτουὶ, τον το τς, στε τς 5 
ee IMC IANS: HO ALNCISES.. ΡΨ Πρ ΠΡ arevene 6 
Pee God ΞΘ παν as your COS: <.:.dictersessesasn.szoneseen keene 7 
ἢ mee Wate 1s tHe True Testy... cccecse:sencvgacdespenetdocemaeeemenstas ἢ 
8. This Life is not worth a lie. ‘We aspire while we ex- 
MMMM cc cuvic debusneueoees κατ Cave gh baseaaencns sede dodhtee Pence teen 8 
ΕΘ ΟἹ worship: 15. idle worsl psc) sien sai} dadeadteorsss eee Σ. 8 
10. Proper worship of God......... ἜΤ ΡΟ 9 
11 My ΕἸΠΟΘΟΠΙΝ is not of this: 18: τὸὺὦ}ὦἍ.ΝᾺ ὉΠὸ π΄ i! 
12. As ever in-our great; Taskmaster's eyes. ....{τ| τ 1 
15 Ὁ (011: ΤΟΙ ΒΌΠΉ Ole SERV MG, eecre sk tunnedleds acsane detarser anes eeeee- 12 
io, Phe Gemions malion ΘΒ ΘΒ ΠΙΆ. 5..:..ς τι τειν ἐεῖιυν τον ὦ 13 
Mie © Hida Se OWT LEACHING Se vos ocnscann sebees danse aed ee tvenneeee Mes one 14. 
264 Bear all πῆ ΠΟΘ: Swear ΠΟΙ; αὖ Ὁ 1Π8Ὸ| τ τὺ τος τ ἘΠ: 15 
Bee eset Cle LO CA CSAT. 24 0e co de asesassncencuenes «.fetucisaboonnedeadaas 17 
Mees 1S: OL WMO RGAE Yew cprscssaus uy a23L5  sktde duo apie vein M408 VRKGO a0 18 
19. ‘Why should it be thought a thing incredible with you 
that God should-raise the dead ¢: 2... \<i3 waves <testns-tpeeen 18 
20. Heathen analogies. Teste David cum Sibylla.............000+ 20 
el: Analocies: to the: history, of ΟΠ ποτ τ τυ 20 
ae. Christ's sonship: and. its analomies!:..2.2.J3:..94s.e:2s200, τ 21 
Beer ecacement, OF the armumient, ...2.c:.2...femupes ate sn abeateedeaawas as 22 
See vatiations of Heathenisny <0: ca. τ περ πεττς 29 


ιν 


CONTENTS. 


Chapter 


αὐτο, 
26. 
27, 
98, 
99, 
80. 
31. 
32. 
33. 
84, 
35. 
36. 
87. 
88. 
89. 
40. 
41. 
42, 
43. 
AA, 
45. 
40. 
47. 
48. 
49. 
50. 
51. 
52. 
53. 
5A. 
δῦ. 
56. 
57. 
58. 
59. 
60. 
61. 


Christians abandon the world of false gods.............::00+ 
Human agents of the CeMons.............seseeceereeeessneeeeeeeeeees 
Guilt of exposing CHILrEN.............sseccseeseorenesenesevecnensens 
God cares for His creatures..:.......c...ccsscocenssnsecossonsnecaecens 
The bounded continence of Christians..............:.000cesses=s 
But was not Christ a magician ?... το 
Of the Hebrew prophets... 0... ss<sssssvossns tinea? ae eee 
Christ foretold of ΜΠΌΒΘΒ...... το πὸ eee 
Manner of Christ's birth foretold... /.3.15-0.2.c2.:2-<-0--sdnacegeem 
Place of Christ's birth teretold. ia... cce.0s.c0tsdiss oteeee 
Other prophecies that have come to pass....:.:..1..csescars 
Prophets represent different Persons... ::2::.3.5,<css000oteonnnits 
MG MAGNET ἜΡΘΗ το το 63.02 ΑΕ Sesion ταν soo atts eaeeenemes 
(ΙΝ ΣΙ ἢ PORK Sacaisater-sosedettagsedsssdbaased cceedou4 tenet coos ...-- 
PEHS Pll ἀὐ56 1} ΘΔ ΚΕ βιτσι ἡ νρλιυνν doseca diester κοῖς ενῦν ον Secmueeeies 
Advent of Christ Χο. τειν οΡΕψρέψΨἜοΨΕΨΕέΕΓἘὍἘΕἘΕροὃἂοἍἝὁέΠμοὁὁμροΠ,Ὅ-νὌἔοιὕνλ 
Christ's kingdom: foretold ορέοέρέροψΨψ“ὍΠιρΕΠΕρψσΠΠ0,. τὺ 
ἘΠῚ 5} Tense LOK TUGUVeC. a3: sas: Gute tess τες rose beunencnesennaed δ τη τες 
Doctrine Gi human TespOMsrOU eyes «2s2248--ss200 = oseceenee se teas 
This doctrine the doctrine of the prophets................:608 
Christ's throning im Heaven foretold: τς τ τε 
The Word in the world before Christ is Christ............... 
Desolation-of Judea. predicted. τ πο π eee 
Predictions. of Christ’s work and ἀδΗΙ τ τ στ 
His rejection by: the-Jews foretold). >.%.t5.02\ec see 
Christ's humiliation ΘΕ ΘΕ .cetse ee 
Mae.miajesty Of Christ...c~.h4.cevass thence sees oa ee senteee eee anes 
Sure ἀν of Ιου 
Importance of prophecies for faithi...................c0sccecseeeee 
How the myths of the heathen originated..................0... 
ΠΟΘ ee a σελ ht Ast AO το ΡΟΣ 


The demons instigate persecntion: -.. 2262.2) ...05dcds.v tee 
Marcion put forward. by demons) :/3.i:....9..0.0.4.c.a.ieleees 
‘What Plato owed to Moses... τοι δος ἐσ τ σα τ 
Plato and the cross 
Christian baptism 


ἘΞ ee 


ete ee ee eee eee eee eee eee ee ee ey 


Page 


CONTENTS. Vv 


Chapter Page 
62. Baptism imitated by the Aemons............ee esses 58 
63. God’s appearing to ΜΟΒ68......ἀ6 εννενεεεενεεεεεκενε εκ εκεεσεεννεκεεεντεν 59 
64. Other travesties of Scripture by the demons................5+- 61 
65. Administration of the sacraments............:ssceeseeeeeeetseeeees 61 
60. The: Mucharist, «cece. stys-cecsctasurter inness ποτ 62 
67. First day of the Week.............ccsccscsccecscsnsseeseseeseceesensaeens 63 
ἕξ τ i edees soe cee) wc cinoea τ τ τὺ πττ τ -ττὖὸῦ θά 


Ape TAC GLUON ccc... cnc .s-+5-- τ ὸὖὐὔὕὕὲ.τῸὕῸ0 ὕὉὕ. gehen 67 
SN  ρρρπἕΠρΨοὋἘΕοΕηἝσἘΕο;πἝἘΕΠἘΠἐωἼ τ π᾿ 67 
ΕΠ {ΠῚ GHC ORESCONMS, ....2.cc-c.cpcox sue stvacncedetnanessscesteneonnccennes vi 
4. Why Christians do not kill themselves ............--:0+ + τ Ol 
5. Why men are in trouble. The evil spirits... 71 
6. Names of God and of (1150... τ νον νον τον, εν ννν ceeeeeeenseees 72 
τ, The world preserved for the sake of Christians.............. 73 
8. The world hates the bearers of the seed.........6:..-.sseesene- 74 
9, Eternal punishment a necessity of God’s existence.......... 75 
10. Comparison of Christ with Socrates. ......ἍἀἈετνννννννε εκ εεεεενενεν 7 
11. How Christians regard Ceath............cccscecnsseeeessersseeenees Ta 
12. Innocence of Christians proved by their contempt of 
LCR GIUYN Gee oes eeich Ρ wea ot con coas τ τὺ εν 78 
13. The Word has been in all Men...... Ὁ νον εκ eseeeeee eee eese een eeen ees 79 
14. Justin prays that this appeal be published.............--..++- 80 
ἰῷ OTIGISIO Me cis cctce os boeken Cmenoices snaiisn ovslnne gues ττ τὺ 81 
EPISTLE TO DIOGNETUS. 
1. Introduction. The questions of Diognetus...........-..00. 83 
2, The heathen world: the vanity of its idols............000:. 83 
3. The Jews: their superstitious sacrifices............:::eceeeees 85 
4. Their foolish rites, customs, and ceremonies..........-..-.++++ 85 
5. The Christians: their customs and condition................. 86 
6. They are the soul of the ὑγου]ά......Ἅκενενενενεεεεενενεενενενενννννν 87 
ἡ. Their religion, not of man but of ασᾶ........ἁἀενοννννννννννννενον 88 
8. The wretched state of the world before the Son of God 


πα ΝΡ ἢ tend oe Ra OR ER Core Sire anne Se 89 


v1 CONTENTS. 


Chapter Page 
& Tessons why. He caine Bp Wate. /: ieee. ssceataesverssnen ev eueee 90 
10. Conclusion. Exhortation to Diognetus to become a 
EPPS UNATA ay ceyateck Gc tes sys depeiren de ain a viele ae eee 91 
11. Addition by another hand. I speak with authority. I 
know whereof I affirm..............cccecee iin Steel soebotahteetnee 92 
12. Read and hearken, and you will learm..........:.......00200+8 93 
ANALYSES AND JNOTHS.ciicud. Wee deersteds oldrentemecdeeenstee sg eee 97 
Greek Gndex.ié ssvoc te. ee teemneetie ies Sere neste chew see 259 
Tndexof Dexts soy. ses cstersavaewneies tees Sere ans ose adjeole doen yes mecpe τι 275- 


Taher GE SWC CES 5 ea τ τσ σιν δ υσαθδν ἐτῶν hank sip aclomo πεῖν ΞΟ ΣΝ 279 


INTRODUCTION. 


Justin, philosopher and martyr, was born at Flavia 
Neapolis, in Samaria, near the ancient Sichem, the modern 
Justin of Flavia Nablds, at the close of the first or the begin- 

Neapolis. ning of the second century. His father was 
Priscus, his grandfather Bacchius. The names indicate 
that they belonged to the stock of the Greek colony sent 
to Sichem by Flavius Vespasianus, the Emperor Vespa- 
sian, after whom the place was named. [0 is sufficiently 
evident that he was not a Samarian in any other sense 
than that he was a native of that region, and, according 
to his own statement, he was an uncircumcised heathen 
at the time of his conversion. Of this conversion we have 
an interesting account in the opening of his Dialogue with 
ete Trypho. Careless as Justin is in his style, 

phy. for once we recognize a faint approach to 
conscious literary art; and as he tells us how he bade 
Plato farewell forever, he reminds us for the first time 
and the last of his master. In this passage he describes 
his weary journey through the perplexing round of the 
various philosophic schools and his final rest in the system 
of revealed truth. Philosophy is to him as grand and as 
precious as ever. He has not renounced her, but he has 
found her truest form in Christianity. Ifmen only knew 
what Philosophy is, and why she has been sent down to 
earth, they would not be Platonists or Stoics, Peripatetics 
or Pythagoreans, for knowledge is one, philosophy is one 
—one, and not a many-headed creature, as she is supposed 


Vill INTRODUCTION. 


to be. But the great thinkers have overawed their fol- 
lowers by their fortitude, their self-mastery, their novel 
discourse, and, under the spell of this reverence and in- 
curious of the actual truth, the disciples have caught 
up what their masters taught, and have stamped their 
body of doctrine with the name of a Plato, an Aristotle. 
And Justin, at the outset of his career, resorted to these 
He tries the Dalf-philosophers. First he tried a professor of 

a the Stoa, and after a brief apprenticeship turned 
away in bitter disappointment from a teacher who could 
teach him nothing about God, from one who did not even 
consider the subject an important matter of philosophic 
research. Still more bitter was his disappointment when 
The Peripatetic he put himself under the care of a Peripa- 

ΒΡ: tetic, and found in a few days that his master 
thought more of his fees than of his philosophy, and be- 
longed to the large class of mercenary sages who, to use 
the expressive language of Tatian, would not even grow 
their beards for nothing. Still faithful to his ideal, still 
The Pythago- Athirst for the truth, Justin next entered the 
“ee lecture-room of a Pythagorean, a man of high 
repute and high self-esteem. But when Justin made his 
request known, the Pythagorean indulged himself in a 
long eulogy of music, geometry, and astronomy. With- 
out a knowledge of these, he said, the soul was not ready 
for the high abstractions of true philosophy; and Justin, 
acknowledging his insufficient preparation, withdrew, ex- 
ceeding sorrowful, for this teacher really seemed to know 
Becomes'a Something. At last Justin sought refuge and 
Platonist. lioht in the Platonic school. A famous teacher 
of that sect—a random guess identifies him with Maxi- 
mus of Tyre—began to lecture in the place of Justin’s 
sojourn, and in his instructions Justin fancied that he had 
found the object of his long quest. The doctrine of ideas 


INTRODUCTION. ΙΧ 


was especially attractive to the enthusiastic student, who 
took in with eagerness the wealth of new thought that 
lay in the Platonic system. Every day was marked by a 
decided progress. In a short time he had become wise ; 
yet a little while and he should see God, the goal of Pla- 
tonic philosophy. But an accident, as men count acci- 
dents, was to change the whole course of his life. The . 
brooding Platonist was to become an active Christian. 
cs One day, as he was going to a quiet spot ΕΥ̓͂ 
sea-side. the sea-side for undisturbed meditation, his 
solitude was broken by the appearance of a venerable 
stranger, and the conversation which ensued determined 
Justin’s future career. The old man had come to the 
shore for the simple purpose of looking out in the offing 
for some expected friends. Justin, with some little self- 
complacency, declared his nobler object. To Justin’s 
amazement, instead of being complimented by the stran- 
ger on his lofty aims, he was charged with being a lover 
of words, not a lover of deed and truth; a professor of 
rhetoric, not a man of effective work. Step by step Jus- 
tin yields with all the docility of one of the adversaries 
of the Platonic Socrates, with all the docility of his own 
Trypho, to the pitiless advance of his interlocutor. Phi- 
The stranger's Losophy is the science of God and the knowl- 

discourse. edge of God. This divine knowledge is not 
to be acquired by study nor by practice. No lecturer, 
no drill-master can impart it. To understand God, you 
must see Him. But to see God is the gift of God Him- 
self. Man has no claim to this privilege by reason of his 
kindred to his Maker, nor does the soul gain any thing by 
release from the body; for the soul is not necessarily 
immortal, as philosophers dream. That it does not die is 
not by virtue of its own nature, but by the will and power 
of God, who keeps the souls of men alive in order to re- 


A2 


x INTRODUCTION. 


ward the good and punish the wicked. The fancies of 
your wise men, Plato and Pythagoras, are naught. The 
soul is not life itself, but is merely a partaker of life. 
The life is in God. He gave and He can take away. If 
you desire to know of this doctrine, you may learn it of 
the prophets, who lived long before the time of your 
vaunted philosophers, just men on whom rested the bless- 
ing of God, men who spake by the spirit of God and 
foretold the future. These alone saw and declared the 
truth to man without fear or favor. No respecters of 
persons, no slaves of ambition, they proclaimed what they 
saw and heard, being filled with the Holy Ghost. These 
writings still exist,and whoso reads and believes will learn 
what philosophers ought to know. They needed no argu- 
ments to establish their message; their words are above 
arguments. Their proofs are to be sought in the history 
of the past and the present, in the fulfilment of their 
prophecies. To all this add the miracles that attested 
their divine mission, add the character of their message, 
the glorification of the Maker of the universe, Father and 
God, the announcement of His Son, the Christ. False 
prophets, filled with a lying and unclean spirit, never de- 
livered such a message; their wonders are wrought to 
dismay men; the beings they glorify are spirits of error, 
are demons. Pray, above all, that the gates of light be 
opened to you, for none can understand these things un- 
less it be given to him of God and His Christ. 

After much discourse the mysterious stranger vanished, 
and Justin saw him no more; but, to use Justin’s own 
The fire is language, a fire was kindled in the heart of the 

kindled. philosopher, and the love of the prophets and of 
the friends of Christ animated him to his martyr’s end. 
The instructions of the strange old man, the study of the 
prophets, the association with the followers of Christ, led 


INTRODUCTION. ΧΙ 


Justin from the shades of the Academy into the dust and 
sun of Christian warfare. 

The conversion seems electric, but most conversions, 
ancient and modern, are so represented; and we learn 
Preparation for from another passage that Justin had long 

conve’ felt the power of the Christian life as shown 
in the steadfastness of Christian confessors, the holy bold- 
ness and holy joy of Christian martyrs. As after his con- 
version he did not trample on the philosopher’s mantle, 
and cherished all that was good in the philosophic creed 
of his Platonic master, so before his conversion his liberal 
spirit refused to sneer at the senseless obstinacy of the 
Galileans, or admit the charge of nameless crimes against 
such heroic sufferers. His heart had been unconsciously 
prepared for communion with the Christian Church, and 
as soon as the intellectual bond that connected him with 
the Platonic school was severed he became a fervent and 
uncompromising disciple of Christ. 

This whole interview has been considered in recent 
Was the interview times a mere dramatic fiction. The ques- 

a dramatic fic- ., : . . 

tion? tion is almost of as little importance as the 
identification of the venerable stranger, with which editors 
have sometimes amused themselves. Was he an, angel? 
Asaint? St. John risen from the dead? Polycarp? An 
Ebionite preacher? The most important thing is the sub- 
stantial accord of the statements in this account with 
what we know of Justin’s views and Justin’s history. 
In this account, as in Justin’s writings, the Old Testa- 
ment prophets bulk most largely. In this account we 
find distinctly asserted, what we might have gathered 
for ourselves, that Justin was a Platonist before he be- 
came a Christian. Nor is his prolonged quest any thing 
strange. Tatian, the disciple of Justin himself, tells us 
how he had travelled over many lands, had explored all 


ΧΙ INTRODUCTION. 


the wisdom of the Greeks, had tried many forms of hea- 
then worship, and had sought admittance to all the mys- 
teries, before the light of Christianity broke upon him. 
We find a similar search sketched in the Hermotimus of 
Justin’s contemporary Lucian as well as in the Clementine 
Homilies. The age was full of ‘seekers after God.’ 

The year of Justin’s conversion is uncertain. As uncer- 
tain is the scene of the Dialogue. It cannot have been 
Time and place Flavia Neapolis, as is shown by the mention 
of Justin’s con- : - : 
version ? of the sea, to say nothing of the unlikelihood 
that a celebrated teacher should have taken up his abode 
in so insignificant a place. Ephesus is a mere guess, and 
so is Alexandria. 

‘Freely ye have received, freely give.’ In the true 
apostolic spirit Justin devoted his life thenceforth to the 
Justin’s mis. Service of his Master. A woe was on him if he 

aan preached not the Gospel. ‘Every one,’ he says, 
‘who can proclaim the truth and does not proclaim it 
will be judged of God.’ Everywhere he shows a deep 
sense of the responsibility resting on him toward Jew 
and Gentile, whether he addresses the Antonines or ar- 
gues with Trypho. 

Free from all affectation of singularity, Justin did not 
placard the change in his views by a change in his man- 
Justin’s mode Ner’ of living. He retained his philosophic 

Rie: garb, the mantle which had long been the 
uniform of the lover of wisdom, but the wisdom he now 
served was the wisdom of God and not the wisdom of 
man. The rough cassock gained him ready access where 
access might else have been denied, and the example was 
followed by others, notably by Tertullian, who defended 
his course in the famous tract De Pallio. He was a wan- ᾿ 
derer all his life, an evangelist, like his predecessor Qua- 
dratus, and it is not at all probable that he was aught 


INTRODUCTION. Xl 


besides a layman. At all events there is not a breath of 
sacerdotalism in his writings; and while the student of 
the Christian eloquence of the fourth century, as he goes 
back to the rugged apologist of the second, misses the 
perfume, half incense, half attar of roses, that breathes 
from the pages of Basil and Gregory of Nazianzum and 
Chrysostom, he is more than compensated by the fresher 
air, the intenser reality of Justin. His knowledge of the 
Christian religion is drawn from immediate contact with 
the Christian life, not at this point and that, but over a 
wide range of travel; and his description of Christian wor- 
ship is of priceless value, for the worship he describes was 
the worship of the Church Universal. Direct evidence for 
his sojourn at Alexandria depends on the genuineness of 
the Cohortatio ad Graecos, Eusebius tells us that he met 
Trypho at Ephesus, and we learn from the Apologies that 
he resided for some time at Rome. 
It is impossible for us to form an adequate conception 
Justin's work Of Justin’s work. We can only gather that it 
mainly po; was mainly polemic and apologetic. His time 
apologetic. is known as the time of the Apologists. In his 
school at Rome he doubtless gave instructions to all who 
wished to know further of this way, but, so far as we can 
judge by the titles of his works and the drift of his re- 
maining treatises, the defence of Christianity, and the 
necessary warfare against Judaism, Paganism, and here- 
sy formed his chief occupation. _ 
In the time of Justin the Jewish reaction against Chris- 
= Against the tianity had reached its height, and found its ex- 
ἀνὰ pression in the formal curses of the synagogue, 
in the dissemination of the vilest. slanders against the 
Christian life, and. in the bloody persecution of the Chris- 
tians by the ringleader of the Jewish revolt under Hadrian. 
The Jews were bitter and dangerous antagonists, and the 


X1V INTRODUCTION. 


harder to reach as their rabbis forbade all discussion of 
religious topics with Christians; but here and there one 
might be found like Justin’s Trypho, whose ear could not 
be stopped against a man who approached him in the 
garb of a philosopher, and fascinated him by a marvel- 
lous familiarity with the Scriptures of the Old Covenant. 

But the dangers to which the infant Church was ex- 
2, Against the POSed from the wrath of the Jews were of far 

heathen. Jess significance than the dangers which threat- 
ened from the antagonism of heathendom. 

Up to the time of Trajan the Christian religion had no 
The Christian recognized existence except as an obscure sect 
religion and Ε ai ts : 
the State. of Judaism, and there was no definite conflict 
between the Church and the State; for the persecutions 
which bear the names of Nero and Domitian were freaks 
of imperial wantonness, not systematic efforts to suppress 
an abhorred sect. But in the reign of Trajan the Christian 
religion made itself felt as a power, and in one notorious 
instance, in the province of Bithynia, the deserted temples 
and the neglected worship of the gods showed that the 
state could no longer pass over this new faith in silent 
contempt, and from this time on we find the power of the 
throne combined with the passion of the people in oppo- 
sition to the religion of Christ. Indeed, it is no new ob- 
servation that the best emperors were, as a rule, hostile 
to Christianity. Trajan, Hadrian, Antoninus Pius, Mar- 
cus Aurelius, all opposed the spread of the new faith, and 
not the less resolutely because they were careful to keep — 
the warfare within the strict bounds of legality. To de- 
fine the weapons, to mark the limits of the arena, was to 
sanction the struggle. After the death of Marcus Aure- 
lius there was a pause of more than fifty years in the con- 
flict, and when it was renewed the state stood alone in its 
antagonism to the Christians, and as in the first period 


INTRODUCTION. XV 


the emperors merely sported with the popular prejudice 
against the Christians, in the third they endeavored to 
stir up the people in order to further their systematic 
plans for the annihilation of the Christian name. The 
reasons of this hostility are not far to seek, and belong to 
the commonplaces of history. Christianity was incompati- 
ble with the life of the Roman state. The peculiar mis- 
sion of Christianity, as openly proclaimed by its followers, 
was the overthrow of all religions consecrated by antiq- 
uity. It was not satisfied with toleration—it aimed at 
nothing less than universal dominion. No matter how 
earnestly the apologists might repeat the words of our 
Saviour, ‘Render unto Caesar the things that are Cae- 
sar’s,’ what Caesar claimed as his own the Christian 
maintained to be God’s, and no Christian could be a loyal 
subject to the state when the very profession of alle- 
glance was an abomination in his eyes. 

At first, as we have seen, this swperstitio externa was 
Christian religion NOt sharply distinguished from other foreign 

not tolerated. forms of worship, and foreign religions were 
not excluded so far as foreigners themselves were incor- 
porated into the Roman state, but every religion had to 
be licensed, had to be naturalized, if its professors were 
not to be exposed to punishment. But the Christians 
had no country except the country which they sought, 
and the only visible bond was a name, a watch-word, a 
pass-word, a by-word. It was this mysterious character 
of Christian society, of this latebrosa et lucifugax natio, 
that excited the jealousy of the statesman of the imperial 
time, and roused the suspicions of the rabble. For the 
Hatred ofthe COMmon._ people, on whom the national faith 

populace had a much stronger hold than is ordinarily 
conceived, looked upon Christians as atheists; and in their 
eyes a religion that had no temples, no altars, no images, 


Xvi INTRODUCTION. 


no sacrifices, was a godless worship, and the popular cry 
was ‘Away with the atheists” The most abominable 
reports were circulated and believed: reports of human 
sacrifices, of cannibalism, such as fill medieval chronicles 
concerning the Jews; reports of promiscuous lust and 
wild debauchery; and among the various heresies which 
divided the body of Christ, there were some that lent 
countenance to the charges which were brought against 
the Christians as a class. 

But the rabble was not more hostile to Christianity 
than those who affected to despise the rabble. 

Philosophers might share the Christian’s contempt for 
Beaton the superstition of the masses, but an academy 

ophers. that was open to slaves and artisans, to women 
and children, was a cage of unclean birds to those super- 
cilious sages, and by a natural reaction the myths which 
they once ridiculed were revived and refreshed, and made 
to yield a deeper spiritual sense. In later times conces- 
sions were made to the Master himself, and the Neopla- 
tonists tried to incorporate Him into their systems. ‘If 
not a god, Christ was a man dear to God;’ and it was in 
this spirit that Alexander Severus gave his statue a place 
in the imperial chapel in such company as Apollonius of 
Tyana, Orpheus, and Abraham. But even then the Neo- 
platonists had little indulgence for the followers of Christ ; 
and at this time—for Celsus is of this time—the philo- 
sophic mind was full of malignity and rancor toward the 
Master, of bitter scorn toward the disciples. 

Nor, in taking account of the elements of opposition to 
Christianity, must we overlook the professional antago- 
nism, the hostility of vested interests. 

Priests, artists, tradesmen found their position and their 
Opposition of income endangered by a faith which did away 


vested inter- ἧς ° > 
ests, with the worship of the gods. Ephesus in the 


INTRODUCTION. XV1l 


days of Paul was but one sample of a formidable trades’ 
union arrayed against the new doctrine, and any one who 
has looked into the social life of the empire knows what 
vast pecuniary interests were at stake. 
Add to these enemies the religious impostors, who per- 
Enmity of relig- Vaded the empire and made merchandise of 
fous Impostors: magic and sorcery, men who, like Alexander 
of Abonoteichos, regarded the Christians as in some sort 
rivals, and we can readily imagine that even in the second 
century, before the full significance of the revolutionary 
character of the Christian religion was revealed to its 
opponents, there was a formidable array of spiritual forces 
to call out all the energies of a man like Justin. It is this 
struggle that makes the study of these documents of the 
earlier Christian life so important and so fascinating. At 
times our author may linger too long over the prophecies, 
at times he may lose himself in parentheses, and quote 
page after page of more or less irrelevant matter from 
the Septuagint, but we feel that this is a real battle, and 
Justin is a real warrior—now facing the emperors with all 
their power, now rebuking the false philosophers with all 
their rattling declamation, now silencing the hisses of 
popular hatred by a calm exposition of Christian life, and 
now wrestling with the arch-enemy himself and his host 
of evil angels. For the devil was a personal reality to 
Justin, as he is to every man at some time in his life, 
and in no part of the battle-field did Justin see the en- 
ginery of Satan more plainly than in the heresies of the 
time. 
The third line of defence faced the heretics. Some of 
3. Against the the most dangerous heresies of the early Church 
heretics. —_ ¢y]minated in the lifetime of Justin, and neither 
personal nor local incitement was lacking. Samaria, the 
native country of the Christian philosopher, was the home 


XViil INTRODUCTION. 


of Simon Magus and Menander; and Justin most proba- 
bly came into personal contact with Marcion and Valen- 
tinus, two of the heresiarchs of the age. The blending 
of heathen and Christian elements in the Gnostic system, 
the evaporation of Christian doctrine into misty specula- 
tion, and the substitution of the liberation of the spirit 
for the salvation of the soul, the falsification or wresting 
of the Scriptures in furtherance of the new views, the 
practical manifestation of these principles in the extremes 
of asceticism and lust—all this must have been abhorrent 
to the candid, straightforward mind of Justin. But apart 
from these considerations, the speculative pride and the 
moral degradation of the Gnostic direction aggravated 
the bitterness of the heathen against the Christians, as is 
shown in the True Word of Celsus, and the spread of 
this idealistic tendency threatened to annihilate historical 
Christianity or to break up the Church into a variety of 
jangling sects, so that it 1s not surprising that Justin 
should have opposed the efforts of these heretics with all 
the apostolic fervor of his character, that he should have 
interrupted his argument with the heathen emperors in 
order to express his indignation against these traducers 
of the truth as it is in Jesus. In the brief memoir known 
as the Lesser Apology, he utters a manly protest against 
the government as represented by the prefect Urbicus, 
he defies the machinations of the Cynic Crescens, but al- 
most his last word is a declaration of sovereign contempt 
for the impious and lying doctrine of the Simonians. Two 
of his lost works were directed against the heretics: one 
against the heretics in general, another against Marcion 
in particular, for Marcion was by far the most consistent 
and influential of the Gnostics, brought out into boldest 
relief the anti-Judaic character of the movement, and 
attacked what Justin considered the foundation of the 


INTRODUCTION. ΧΙΧ 


Christian system, or, at all events, the most cogent proof 
of its truth. 

The question has been asked, What was the immedi- 
Justin’s influence Ate result of Justin’s work? Little that we 

ὙΠ δὲ can discover. A Christian of his fervent 
spirit, his manly earnestness, could not have labored in 
vain, and in his work as an evangelist he must have done 
much to strengthen the faith of the wavering and to win 
new disciples to the Christian doctrine. But he found- 
ed no school of Christian thought, and, though he was so 
active against the heretics, his solitary disciple, Tatian, 
became the leader of a feeble heretical sect. His effort 
to reconcile the old world with the new failed, and in 
the progress of doctrine his liberal views were narrow- 
ed, his loose opinions crystallized into sharper dogmatic 
forms. 

Nor does he seem to have succeeded in impressing the 
emperors in favor of Christianity. The rude freedom 
with which he addressed them was not so strange to im- 
perial ears as has been supposed. The philosophev’s cloth 
had protected others in the reign of the philosophic em- 
perors, and to their equanimity there could not have been 
much difference between the vulgar abuse of the notori- 
ous Peregrinus Proteus and the prophetic warnings of 
Justin Martyr; and although the language of Justin is 
not so impassioned as that of Minucius Felix or Tertul- 
lian, not so sarcastic as that of Tatian nor so insolent as 
that of Hermeias, it knows nothing of the courtly moder- 
ation of Athenagoras, and was hardly suited to win the 
good-will of the head of the state. Orosius, indeed, tells 
us that Antoninus Pius was moved by Justin’s repre- 
sentations to take kindlier views of Christianity; but 
there seems to be no sufficient warrant for such a state- 
ment. 


EX INTRODUCTION. 


In view of this immediate failure, it has been suggested 
After his that Justin’s great influence on following genera- 

death. tions was due more to his martyr’s death than to 
the intrinsic value of his writings. No doubt that noble 
end enhanced his power, but it was only one manifesta- 
tion, though the crowning manifestation of his spirit. 

The fact of his martyrdom is beyond dispute. Irenae- 
Martyrdom US, ἃ younger contemporary, bears witness to it, 

ofdustin. ond from the time of Tertullian on Justin has 
always been known as the martyr. An account of Jus- 
tin’s end is found in the Martyrologium, an account of 
much later date than the event which it commemorates ; 
but the absence of dramatic detail, the quiet tone of the 
narrative, the general coincidence with what we know of 
Justin’s views, combined with minute discrepancies in 
less important matters—all these points give the stamp 
of truth to the record. 

It is not improbable that the Cynic philosopher Cres- 
cens, whom we know from the Second Apology as 
a bitter personal enemy of Justin, was the direct 
or indirect cause of his death, although we have no dis- 
tinct evidence of the statement so confidently given by 
later writers. No philosophic sect was more bitterly op- 
posed to the Christian religion than was the Cynic. 

It is unnecessary to copy from Lucian the familiar fig- 
ure of these mendicant friars of Paganism—the long beard, 
the rough cassock, the knotty staff, the ragged wallet, the 
shameless mien; it is unnecessary to give examples of 
their sycophancy, their vanity, their scurrility, their in- 
satiate greed of money, their unblushing indulgence in 
every lust of the flesh. Such men must have been irri- 
tated to the last degree by the demeanor and by the doc- 
trine of the Christians. The Christian creed contained 
many of the elements of the Cynic system in a higher 


Crescens. 


INTRODUCTION. XXl 


form—the Cynic system, I mean, as understood by an 
Epictetus, a Marcus Aurelius, a Maximus Tyrius; and the 
life of the Christian must have been a perpetual rebuke 
to the degraded followers of Antisthenes, who moved in 
much the same circles and addressed much the same au- 
diences with the Christians. Justin has himself given an 
outline of his discussions with Crescens, and triumphs 
without disguise over his silenced adversary, who was 
‘either ignorant of the religion which he reviled, or, if he 
knew it, could not understand it; or, if he knew it and 
understood it, did not have the courage to acknowledge 
its excellence.’ 

The mortified Cynic was the very man to bring the 
argumentun baculinum to bear on his scornful opponent. 
Justin himself declares his expectation of falling a victim 
to the machinations of Crescens, and Tatian, the disciple 
of Justin, informs us that Crescens made the effort to put 
his mortal enemy out. of the way. 

The martyrdom of Justin took place in the reign of 
Date of martyr- Marcus Aurelius and Lucius Verus, under the 

ry prefect Rusticus. The date commonly given 
is 166. Aubé puts it, where Baronius puts it, in the first 
months of 108, and in this he is sustained by Borghesi, 
‘the greatest master of Roman epigraphy,’ and by the 
distinguished archeologist Cavedoni. According to Eu- 
sebius, Justin suffered shortly after having written his 
Second Apology; his Second Apology was written not 
long after the.condemnations pronounced by Urbicus; 
Urbicus was prefect in the closing years of the reign of 
Antoninus Pius, and was succeeded by Salvius Julianus, 
who, in his turn, was followed in January, 163, by Junius 
Rusticus. By putting the Second Apology in 160, or be- 
fore March, 161, and the martyrdom of Justin in the early 
part of 163, Aubé claims that all the data are satisfied. 


ov Ὁ INTRODUCTION. 


The great name of Justin has been made to do service 

Works of Justin, for a number of works which are not his, 
lang aed and the bulk of the doubtful and spurious 
ous. productions is more than equal to that of 
the genuine. 

In the front rank of Justin’s works stand the two 
The two Apolo. Apologies, the genuineness of which has 

ὙΠ never been seriously questioned; and even 
if the historical allusions and the doctrinal positions did 
not fix the origin of the First or Greater Apology in the 
second century, the influence of it is to be traced in the 
writings of Tatian, Irenaeus, Minucius Felix, Tertullian, 
and Theophilus, who transcribe, translate, and imitate 
passage after passage. And the Second or Lesser Apolo- 
ΟὟ is clearly by the same hand as the First, with which 
it shares every peculiarity of style and thought. Add to 
these internal evidences the express testimony of Euse- 
bius and Photius, and we may safely say that no writings 
of the Christian Church have a more certain warrant than 
these two. 

The First Apology is a noble appeal for liberty of con- 
science, a manly protest against the pun- 
ishment of Christians as Christians, a lofty 
vindication of the character of the Christian religion. The 
Second Apology, which is much shorter and bears more 
evident marks of hasty composition, repels the mockery 
of the heathen enemies of Christianity, and gives the 
reasons why Christians complained of persecution, why 
God did not interfere to deliver His people. 

The bold, as some might think, the audacious tone of 
The Apologies real the Apologies has led some to fancy that 

Beara: they are not, what they claim to be, actual 
documents intended for the eye of the emperor and sen- 
ate; but Justin was no holiday Christian, and it is incon- 


The First Apology. 


INTRODUCTION. ΧΧΙΙ 


ceivable that a man who vindicated his faith with his 
blood should have shrunk from utterances which, after all, 
did not go beyond the boldness of a Peregrinus, to say 
nothing of the imaginary speeches of Apollonius of Tyana. 
To suppose that these Apologies are mere academic per- 
formances is to overlook the license accorded to the phi- 
losopher; is to shut the eyes to the earnestness of the 
Christian life of the century. 

According to Eusebius, the Apologies were written in 
Date of Apolo- tome, and this statement is not in the least 

one unlikely. The time has always been a matter 
of dispute, and is discussed elsewhere in this volume. 

The Dialogue with Trypho bears on its face the evi- 
Dialogue with Genee of its genuineness, and it is wholly un- 

Trypho. necessary to mention the more or less frivolous 
grounds on which the Justinian authorship has been at- 
tacked. Apart from the historical allusions to the second 
century, apart from the testimony of Eusebius, apart from 
the general agreement with the Apologies in doctrine and 
thought and want of method, the language is evidently 
the same, and, though there are slight variations in vocab- 
ulary, as might be expected from the difference of theme, 
these have little weight in comparison with the remarka- 
ble coincidences in tricks of speech and irregularities of 
syntax. 

In the Dialogue with Trypho the prejudices of the Jews 
against Christianity are corrected, the doctrines of Christ’s 
incarnation and redemption through His blood are proved 
by reference to prophecy, and the Christians are shown 
to be the true spiritual Israel and the true people of 
God. 

As our immediate concern is with the relation of the 
Dialogue to the Apologies, we may pass over the ques- 
tions as to the reality of the discussion, the personality of 


XX1V INTRODUCTION. 


Trypho— identified by some with the Rabbi Tarphon — 
and the place where the Dialogue is supposed to have 
been held. 

In time, the Dialogue with Trypho may be put after the 
First Apology, to which there is a definite allusion, and 
more safely under Antoninus Pius than under Marcus 
Aurelius. 

The genuineness of the Cohortatio ad Graecos, or Hor- 
The Hortatory tatory Address to the Greeks, has been much 
Address to the Ε : - . ° 
Greeks. questioned. ‘There is no such title in the list 
of Justin’s writings as preserved by Eusebius, Jerome, and 
Photius. The personal relations of the author seem to 
Grounds of sus- have been different from those of Justin, there 

Picion. is a different attitude toward Paganism, and 
the absence of the characteristic doctrine of the Logos is 
hardly to be accounted for. The language alone is well- 
nigh a satisfactory evidence that the Cohortatio is not by 
Justin. From a stylistic point of view, the Cohortatio is 
a better performance than the Apologies, better than the 
Dialogue with Trypho; and those who have attempted to 
account for the superior finish of the Cohortatio on the 
ground of the leisurely preparation of the tract in the 
early period of Justin’s conversion, have not sufficiently 
observed that the Dialogue with Trypho, the opening of 
which is Justin’s best piece of composition, shows all the 
peculiarities of the more urgent and passionate Apologies. 
Semisch himself, after as elaborate a defence as the thesis 
admitted, has finally abandoned the case. 

Similar arguments have been brought to bear against 
Fragment onthe the genuineness of the fragment on the Res- 

Resurrection. urrection. External evidence is lacking, 
there are discrepancies in statement, discrepancies in 
dogma, and the style varies widely from the style of 
the Apologies and the Dialogue. 


INTRODUCTION. XXV 


A tract of the compass of a few pages On the Sole 
On the Sole Gove Government of God (περὶ μοναρχίας) is open 
ernment ofGod. +4 oraye suspicion by reason of style and 
contents, and seems to be unsupported by documentary 
evidence. 

It is hardly worth while to mention the Axpositio Re- 
Spurions Clae idet, the Hpistola ad Zenam et Serenum, the 
works. Oonfutatio dogmatum quorundam Aristotelis, the 
Quaestiones et Leesponsiones ad Orthodoxos, the Quae- 
stiones Christianorum ad Gentiles, the Quaestiones Gen- 
tilium ad Christianos. These productions have long since 
been pronounced spurious by competent judges, and I 
have been content to leave them unexamined. 

Two works remain, to most minds clearly not Justin- 
ian, and yet to some minds not so clearly as to make the 
mention of them superfluous, even if the works them- 
selves were not of great intrinsic interest. 

The Oratio ad Graecos—)oyoe πρὸς “EXAnvac—1s evi- 
Λόγος πρὸς ex- Cently by a different hand. Justin is negli- 

tig gent and prolix, his language is marked by 
the daisser-aller of every-day life, while the author of the 
Oratio ad Graecos has a rapid, pungent, incisive, rhetor- 
ical style. The author of the Oratio ad Graecos takes the 
popular view of Paganism, and attacks the mythology of 
the Greeks as the incarnation of immorality. Justin’s 
philosophic training in the schools of Greek thought had 
given him a far deeper insight into the nature of Hellen- 
ism; and the man whose great aim in life before he became 
a Christian was to see God must have been as incapable 
of the superficial mockery as he was of the brilliant rhet- 
oric of the author of the Oratio, who, in my judgment, 
bears a strong family likeness to Hermeias. But it is 
hardly necessary to dwell on the internal evidence, as the 
discovery of a Syriac translation, in which this piece is 


B 


XXVI1 INTRODUCTION. 


attributed to one Ambrosius, has set the question at rest, 
so far as questions ever rest. 

In the Prolegomena to his elaborate edition of the 
Epistle to Diog- Epistle to Diognetus Otto has undertaken 

a the hopeless task of vindicating the Justin- 
ian origin of this famous letter, of which Bunsen says that 
it ‘is indisputably, after Scripture, the finest monument 
we know of sound Christian feeling, noble courage, and 
manly eloquence.’ Otto’s argument seems to have made 
little impression on the students of early Christian litera- 
ture, and it might suffice to say with the great scholar 
just quoted, ‘I will not lose my time by proving over 
and over again that it cannot be Justin’s.’ But, as I 
have not been able to withstand the temptation to add 
this famous piece as an appendix to the Apologies, the 
reader is entitled to a statement of some of the grounds 
on which the Justinian origin is usually rejected. 

The historical allusions in the Epistle are so vague that 
Not by Jus- little can be made out of them for or against 

ἐψ the time of Justin. This vagueness has been 
used by one school to bring the composition down to a 
late period, by others the authorship has been pushed 
back to an earlier generation than Justin’s; while a recent 
writer of eminence recognizes in ¢. 7 an allusion to two em- 
perors, father and son, Marcus Aurelius and Commodus, 
and assigns the letter to the time between 177 and 180. 

The coincidences of thought between Justin and the au- 
Coinciden- thor of the Epistle are found in all the Fathers; 

ree they are the common property of the primitive 
Church. 

But the author of the Epistle looks upon heathen 140]- 
Divergen- atry as mere fetichism, as incomprehensible ab- 

“ surdity. To Justin the Greek gods are real 
beings—demons, not gods, but still real. The author of 


INTRODUCTION. XXVli 


the Epistle views with equal contempt Jewish and hea- 
then sacrifices. Justin recognizes the hand of God in 
this provisional form of worship. 

And the same observation holds with regard to other 
points of the Jewish ritual, the Jewish ceremonial law. 
The author of the Epistle has only a sneer for meats and 
drinks and circumcision. Justin had a deeper and truer 
conception of the relations of Judaism to Christianity. 
According to the author of the Epistle, Christ was hidden 
until his incarnation. According to Justin, the Logos 
was revealed in the theophanies of the Old Testament. 
According to the author of the Epistle, the execution of 
God’s counsel was delayed in order to show that God’s 
grace and favor alone could save, while Justin defends 
the postponement of the revelation on the ground that 
God had given man the power to choose between the 
good and the evil, and had strengthened his natural abili- 
ty by the presence of the Logos, which was with Socrates 
as well as with David. Besides, it is especially worthy 
of note that in the whole Epistle there is no express 
citation of any passage of Scripture, and that no use is 
made of the Old Testament: for it is utterly incredible 
that Justin should have written a work of this tenor with- 
out a solitary citation from the Septuagint, which else- 
where he quotes in season and out of season; without a 
solitary argument drawn from prophecy, which was to 
Justin the most cogent of all the proofs of the truth of 
the Christian system. 

But, if all this is not enough, the style of the Epistle 
constitutes the argument which it is hardest to in- 
validate by any hypothesis of youthful elegance and 
senile slovenliness. Justin’s style is the every-day Greek 
of the educated man of his century, the Epistle aims at 
classic expression; Justin writes negligently, though not 


Style. 


XXVI11 INTRODUCTION. 


so incorrectly as is sometimes represented. The language 
of the Epistle is carefully polished. Except under the 
pressure of especial excitement, Justin keeps to the speech 
of histime. As a former Platonist, his diction is here and 
there colored by reminiscences of his master. Asa diligent 
student of the Septuagint, his language shows occasional 
traces of that idolized version; but as he seldom sinks into 
sheer solecism, so he seldom rises above the level of the 
common dialect. There are many effective thoughts in 
Justin, few effective phrases, and the only rhetorically 
effective period is borrowed. The author of the Epistle 
reached whatever height was to be reached in that time, 
and is as determined an antithesis-monger as Maximus 
Tyrius. | 

In the development of his theme Justin lacks logical ar- 
rangement, and interrupts his discourse by all manner 
of parentheses. The author of the Epistle pursues his 
subject with strict method. Finally, Justin’s pet expres- 
sions are lacking in the Epistle, and there are many pe- 
culiarities of diction in the Epistle which we should seek 
in vain in the genuine works of Justin. 

A positive decision has not been reached as to author 
or century. In the opening of the Notes I have given 
some brief account of recent views on this interesting 
subject. 

To return to Justin himself. 

The ancient Church always speaks of the Martyr with 
Justin’s stand- UNConditional praise; Tatian calls him 6 Sav- 

ing. μασιώτατος, Tertullian counts him among the 
virt sanctitate et praestantia insignes, and Methodius puts 
him not far below the apostles. Soon after his death he 
received the surnames of ‘Philosopher and Martyr,’ be- 
cause he declared that he had found the only true philoso- 
phy in the Christian faith, because he had sealed his tes- 


INTRODUCTION. ΧΧΙΧ 


timony with his blood. The Fathers of the next genera- 
tion, such as Irenaeus and Tertullian, borrow largely from 
his writings, and Eusebius expresses his admiration in no 
measured terms. Nor has he been less esteemed in modern 
times, though in more recent days Justin has not always 
met with the same reverence; and while all concede the 
importance of his writings for the history of the early 
Church, some have denied him all pretensions to philo- 
sophic thought, have sneered at his inaccurate statements, 
his ‘weak and inconclusive arguments, his trifling appli- 
cations and erroneous interpretations of Scripture.’ True, 
many of the Fathers stand above him in solid learning, 
in natural endowments, in creative force, in lofty spirit- 
uality. But, for all that, he was a man of earnest thought, 
of apostolic zeal, of immovable faith, of liberal nature, and 
if he had not the tongues of angels nor even the golden 
mouth of Chrysostom, his message falls from lips that 
have been touched with a live coal from off the altar of 
God. 

It must always be borne in mind that Justin’s whole 
direction was practical rather than theoretical. 
‘Not for the school, but for life,’ was more truly 
his motto than Seneca’s, yet his title of ‘ philosopher’ is 
not undeserved. Bunsen calls him ‘a decidedly specula- 
tive thinker, and Ritter, after making every possible de- 
duction, concedes his important influence on the progress 
of Christian philosophy. 

Nor should it be forgotten that he was a pioneer, that 
Justin a pio- he was the first to make a path from philosophy 

Ss to Christianity; and it is no wonder that in his 
earnest advance he brushed aside all the flowers of rhet- 
oric, and disregarded the thorns and burs of grammar. 
To the Greek scholar, familiar with the subtleties of Attic 
diction, the roughness of Justin is at first repellent, and 


As a thinker. 


XXX * TIRNTRODUCTION. 


the bulk of the Dialogue with Trypho is peculiarly arid to 
a reader who has not a professional interest in the study ; 
but touch on the Christian life, and the eloquence of true 
feeling lights up the homely style, and as one learns to 
appreciate the thoroughness of Justin’s conviction and 
the wide reach of the views which he is laboring to ex- 
press, the honest carelessness of his Greek garb is not 
less welcome than the studied costume of the fourth 
century. 

Granted that he is not to be measured as a mere writer 
with Chrysostom or Basil or Gregory of Nazian- 
zum; granted that he falls short of Athenagoras 
in elegance, of Tatian in point; granted that he is not to 
be reckoned with the great master-thinkers of the patris- 
tic time — with Tertullian, who borrowed, be it remem- 
bered, with all the audacity of genius, with Origen, with 
Athanasius, with Augustin; granted the vagueness of his 
views, the looseness of his terminology, the want of log- 
ical development of his theme—grant all this, and there 
still remains a man of no ordinary mind—a man much 
ereater than his books, a man whose lead apologists of far 
more brilliant talents have been content to follow. 

Justin’s theology was the theology of the heart. His 
faith was no mere intellectual faith; it was 
no dogmatic craze, no day-dream of quietism. 
It was the principle of moral regeneration. Christ’s test 
was his test. ‘By their fruits ye shall know them.’ To 
him Christianity consisted not in word, but in deed. 
‘Without holiness no man shall see the Lord;’ or, as he 
phrases it, no man shall reach a blessed immortality. 

The love of the Gospel is the love of the truth. To 
Justin’s love Justin this life is not worth a he; and Bun- 

ofthe truths sen well remarks that his best epitaph may be 
said to be the words about truth which are quoted from 


Deductions. 


Justin’s spirit. 


INTRODUCTION. ΧΧΧῚ 


one of his lost writings, ‘There is Truth, and nothing is 
stronger than Truth.’ 

But there is no real love of truth without courage, and 
the courage of Justin reminds us now of Soc- 
rates, now of Paul. It is not the courage of 
an Ignatius, of a Polycarp, which is almost ecstatic, al- 
most feverish in its joy. It is based broad upon solid con- 
viction, and rests with massive squareness on God’s Word. 
The language which he holds toward the emperors in 
his Greater Apology is the language of one ‘that fears 
God, and has no other fear;’ and De Pressensé admires— 
as who would not ?—‘its manly courage, its simple dig- 
nity, its noble frankness.’ He lived as seeing Him who 
is invisible, as in the immediate presence of his Lord and 
Judge, and did not hesitate to warn his earthly rulers of 
the penalties of unrighteousness. The emperors were of 
more importance to him simply because of their greater 
responsibility. 

To this noble spirit we might forgive many inaccuracies 
of composition and not a little slovenliness of 
style. But let us look more narrowly into this 
charge which has been so often brought against Justin. 

In the first centuries, if we except Athenagoras and Mi- 
nucius Felix, logic and rhetoric are negligently treated 
by the Fathers. Photius himself says that the Apostolic 
Fathers wrote in a simple, inartistic, ordinary style. Even 
those who went from the schools of the philosophers to 
the school of Christ are said to have renounced delib- 
erately whatever charm of diction they might have ac- 
quired from converse with the literary heroes of classical 
antiquity. In Justin’s day we are still far from the times 
when Julian’s interdict, which forbade Christian teachers 
to interpret the masterpieces of Pagan letters, was felt 
as a cruel blow by the Fathers of the Church; and his 


Justin’s courage. 


Justin’s style. 


XXXH INTRODUCTION. 


sneering allusions to the eloquence of Matthew and Luke 
would have fallen harmless on their ears. - Christ was no 
sophist, no rhetorician, says Justin himself. Still I do 
not agree with those who suppose that Justin was one of 
that number who deliberately renounced style, nor do I 
attach much importance to the declamations of the Fa- 
thers against the meretricious charms of human discourse. 
They say that art is a hindrance rather than a help; that 
eloquence is a delusion and a snare; that the simple and 
naked truth is sufficient to prosper in the thing whereto 
it was sent. But the Fathers were men as well as Fa- 
thers, and the excellency of man’s speech is generally at 
its best when that excellency is most depreciated. How- 
ever, Justin is an exceptionally honest man, and it is tol- 
erably evident that he was too full of his message to 
elaborate his composition. Of this composition few crit- 
ics have much to say that is favorable. True, Winer 
remarks that Justin’s diction is unusually pure for his 
time, and Bunsen terms him a good Hellenistic writer, 
and calls the thirteenth chapter of the First Apology 
‘sublime ;’ but the great majority of critics, from Pho- 
tius down, notice the lack of grace in his expression, and 
the awkwardness of his periodology. It would be easy 
enough to join the cry against Justin’s style; to call it 
incorrect, lumbering, colorless ; to point out the long di- 
eressions, the frequent repetitions, the indigestible paren- 
theses, the dragging clauses, the coupled synonyms. But 
Winer is right in the main as to Justin’s vocabulary, 
and the percentage of post-classical words in the Apolo- 
gies is far from large—indeed marvellously small—when 
we remember how Justin was steeped in the study of the 
Septuagint, and how imperatively new relations call for 
new expressions. Most of the negligences of his syntax 
may be defended by classic warrant, many of its diver- 


INTRODUCTION. XXXlil 


gences are common to the whole century, and may be 
found in such authors as Plutarch and Lucian, who are 
not excluded from the range of text-books. At all events, 
lamentations over the decadence of the Greek language 
of this period come with an ill grace from those who 
emend a corrupt text by impossible forms and unheard- 
of syntax; and while a Cobet may be permitted to de- 
claim against the depravation of post-Aristotelian Greek, 
it requires something more than mere declamation to 
make a man a Cobet; and it was to reduce the margin 
of false and superficial criticism, such as one hears from 
persons who ought to be more modest, that I have been 
at the pains to bring the peculiarities of Justin’s lan- 
guage to the test of classic usage. No author, who is 
worth studying at all, should be negligently handled in 
any direction, stylistic or other, and Justin’s message is 
sufficiently important to justify an attentive considera- 
tion. 

Perhaps it may not be out of place here to say that, so 
far from regretting the time consumed by my occasional 
excursions into patristic territory, I have only learned to 
appreciate more fully, as I go back to my special work, 
the wisdom of Niebuhr’s advice, when he says, ‘The Fa- 
thers of the Church ought to be read more by philologi- 
ans than they are; ... and the example of such great men 
as Scaliger, Hemsterhuys, and Valckenaer should light the 
way, and show us that we cannot become thoroughly ac- 
quainted with the history of those times unless we take 
into account the writings of a Justin Martyr, a Clement 
of Alexandria, an Athenagoras.’ And in the preface to 
his excellent Outline of Roman Literature, Prof. Hiibner, 
one of the foremost epigraphists of our day, has said with 
emphasis, ‘-I have never been able to understand how 
Roman literature from the third to the sixth century 


B2 


XXX1V INTRODUCTION. 


could be taught without a detailed account of such men 
as Tertullian, Prudentius, Jerome, and Augustin.’ 

A more serious charge than inelegance of language has 
Sustin’s inace Deen brought against Justin, and it is not to be 

curacy. = denied that in the heat of composition he has 
made many awkward slips; that he miscalls the prophets, 
puts Zephaniah for Zechariah, Jeremiah for Daniel, Isaiah 
for Jeremiah, Hosea for Zechariah, Zechariah for Mala- 
chi; that he dovetails verses from different parts of the 
Scriptures, and shows a sovereign disregard of chronology. 
He makes Jethro the uncle of Moses, and Herod a con- 
temporary of Ptolemy Philadelphus. He implies that 
Heraclitus was a Stoic—and so he was by anticipation— 
and puts both Heraclitus and Musonius to death without 
good warrant; and his confusion of Simon Magus with 
Semo Sancus is a stock example of uncritical identifica- 
tion. But who is so devoid of historical vision as to 
blame Justin for believing in the Sibyl and Hystaspes, or 
for deriving the wisdom of the Greeks from the books of 
Moses? And what does the whole bead-roll of blunders 
amount to after all in view of Justin’s testimony on mat- 
ters of vital importance for the history of Christianity ? 
Rude he may be in speech, inaccurate in statement, but 
about him revolve some of the most momentous problems 
of Christian tradition. 

Among these problems may be mentioned the doctrine 
of the Trinity, the nature of the sacraments, the 
order of the Christian Church, and the establish- 
ment of the canonical Gospels, and so nicely poised is the 
testimony of Justin on all these points that his authority is 
invoked by partisans of the most diverse views. To enter 
into these questions at all would be to overstep the line 
which circumscribes the present undertaking; but it may 
be allowable, for the sake of illustrating the importance 


Problems. 


INTRODUCTION. XXXV 


of Justin’s evidence, to give the student some hints as to 
the controversy on the topic last mentioned—on Justin’s 
use of our canonical Gospels. The battle over the ques- 
Memoirs ofthe tion whether Justin’s Memoirs of the Apostles 

Aposties. are identical with our canonical Gospels has 
lasted nearly a century. Begun by Stroth in 1777, it is 
safe to say that the fight is going on at this very moment 
in the powder-magazine of some theological review. It 
is the Homeric question of the canon. Eichhorn and 
Paulus and Gieseler have each had his word to say on the 
subject, and Credner, whose entrance upon the field marks 
a recrudescence of the controversy, has gained great repu- 
tation by his acute and vigorous discussion of the subject. 
An English bishop, Marsh, has taken the negative side, an 
American clergyman, Norton, the affirmative. The num- 
ber of pages consumed is appalling. Bindemann is con- 
tent with 128, but Hilgenfeld does not sum up his complex 
result until he reaches page 304, and Semisch’s book takes 
up no less than 409 pages. And yet these are only a few 
of the names that might be cited, only a few of the pages 
to be studied by those who would master the bearings of 
the controversy ; and the mere statement of the history of 
the question would take up more space than could be oc- 
cupied with profit by the introduction to a school-book. 
Suffice it to say that Justin’s citations from the Memoirs 
of the Apostles do not tally exactly, save in a few instances, 
with the parallel passages in our Gospels, and, though the 
differences are not considerable to the uncritical eye, 
some theory is demanded to account for the discrepancy ; 
and much stress has been laid on the fact that these 
divergent texts recur with the same divergences, not 
only in Justin, but in other writers who are known to 
have used uncanonical Gospels. Then there are certain 
statements, certain reports of sayings of our Lord, which 


XXXV1 INTRODUCTION. 


do not occur in our Gospels, and these also are made 
much of or made light of by the debaters according to 
the side which they have espoused. ‘The extreme posi- 
tions are occupied by those who deny that Justin made 
any use of our canonical Gospels, and by those who main- 
tain that Justin made little use of any other. The former 
either reconstruct for him a lost Gospel, or refer his cita- 
tions to a number of archetypal or apocryphal Gospels, 
such as the Gospel according to Peter, the Gospel accord- 
ing to the Hebrews. The latter account for the variations 
mainly by Justin’s careless quotations from memory — 
for which curious parallels might be adduced from the 
popular treatment of our own authorized version—and 
also by Justin’s use of other recensions of the synopties. 
Between the two extremes are those who admit only the 
subordinate use of one or more of the synoptics in con- 
nection with one or more gospels of the Petrine type. 

One great objective point in this whole struggle is the 
date of the Fourth Gospel. If Justin was acquainted 
with the Fourth Gospel, the whole fabric of a great his- 
torical school falls to the ground, and we can readily 
understand why the controversy assumes an almost per- 
sonal tone when it approaches the subject, and, like all 
other personal controversies, becomes more or less disin- 
genuous. 

Certainly confidence is not lacking to the leaders on 
either side, and trophies are erected with great intrepidity 
by conservatives and destructives alike. In such battles 
no truce is ever made for burying dead arguments, and in 
this war there is no immediate prospect of a discharge; 
for while Keim, no mean authority, declares that the long 
struggle has ended in favor of the conservatives, the 
author of ‘Supernatural Religion’ has demolished, to his 
own satisfaction, the last defence of those who maintain 


INTRODUCTION. XXXVI 


that the Memoirs of the Apostles are identical with our 
Gospels. 
But though this ‘burning question’ has blazed more 
Other contro. fiercely than any other connected with Justin, 
versies. ἢ formidable array of disputants might be cited 
for either side of the other controversies that have been 
indicated, and Justin has been claimed for widely diverse 
Justin a Plato. SChools of Christian thought. Although he 
mith forsook Plato, he is considered a Platonist, 
and to his influence the supposed infiltration of the body 
of Christian doctrine with Platonic elements has been 
freely attributed. Although he reprobates those extreme 
Jewish Christians who insisted on the observance of the 
Mosaic law by Jew and Gentile alike, the mildness of his 
tone toward those weaker Jewish brethren 
who adhered to the ancient ritual has caused 
him to be considered an Ebionite. Although his concep- 
tion of Christian doctrine is not unlike that of Paul, and 
although his phraseology reminds us now and then of the 
An antagonist Pauline Epistles, the argumentum ea silentio 
of Paul? has been racked to prove his hostility to the 
Apostle to the Gentiles; and the man who, of all the 
Fathers, seems to have least brooked any compromise 
with falsehood, is supposed to have kept back his real 
convictions out of regard for a respectable party in the 
Church, and to have relieved his mind by girding at Paul 
under the name of Simon Magus. Upon this debatable 
ground, thick-planted with caltrops for unwary hobby- 
riders and lurid with the glare of an undying odiwm theo- 
logicum, I have neither inclination nor vocation to enter. 
Doctrine of the But there is one point so peculiarly Justinian 
rao that it cannot be passed over in silence, the 
doctrine of the λόγος σπερματικός, or germinant word, for 
this doctrine is Justin’s chief claim to a place among the 


An Ebionite ? 


XXXVI INTRODUCTION. 


thinkers of the Christian Church, and, I may add, his 
strongest hold on the sympathies of those whose studies 
have made them more familiar with the world of classic 
thought than with the progress of Christian doctrine. 
We have already seen that Justin did not cease to be a 
philosopher in becoming a Christian. To him the 
Christian system was the higher philosophy, the 
full-orbed perfection, of which other systems had only a 
few scintillations. Christianity is the pure and complete 
manifestation of Reason in humanity—lteason being at the 
same time the Divine Word. So far as other philosophies 
conform with the Christian philosophy they are true, they 
are emanations of the Divine. But they are only faint 
and troubled and broken images of the True. Their lan- 
guage is self-contradictory, their knowledge is not the ulti- 
mate, the irrefutable knowledge. What have they that 
they have not received? Every truth that they pro- 
claim is of God. Every good utterance belongs to the 
Christians, no matter who has uttered it; and all those 
who lived in conformity with reason are Christians, even 
though they have been accounted atheists. Socrates was 
a Christian, Heraclitus was a Christian—Abraham, the 
three holy children, Elias, and many others. God has 
never left himself without a witness, and, on the other 
hand, the demons have never ceased to persecute the men 
who have endeavored to enlighten their fellows with the 
partial light which had been vouchsafed to them. Socra- 
tes was persecuted in his day, as were the Christians in 
Justin’s time; accused, as were the Christians, of intro- 
ducing new divinities, of not believing in the gods. He 
taught men to renounce the evil demons by casting out 
of his republic the poets who had sung their praises, and 
he urged them to seek after the Unknown God. But this 
man, who knew Christ only in part, found none to die for 


The Logos, 


INTRODUCTION, XXX1X 


this doctrine, whereas Christ was followed to the death, 
not by philosophers and men of culture only, but by arti- 
sans and untutored people. For Christ is the power of 
the Ineffable Father, not the mere recipient of a seed of 
the Divine, which God has sown throughout the world. 
This Divine Logos came to earth complete in the person 
of Christ, and all the jangling contradictions of partial 
systems are harmonized in Him. 

The name Spermatic Word, or Reason, λόγος σπερματικός, 
is a Stoic term, but it was used by the Stoics in ἃ ΑΙ 
ferent sense. According to the Stoics, ‘the λόγος σπερ- 
ματικός 15 that part of the Deity which goes forth from him 
for the formation of the world, and is resolved into a plu- 
rality of λόγοι σπερματικοί" (Ueberweg). But Justin’s doc- 
trine is much nearer the doctrine of Philo, with its 
λόγος ἐνδιάϑετος and its λόγος προφορικός, the λόγος ἐνδιά- 
Seroc being the Word united with the Divine Essence and 
resting in the bosom of God, the λόγος προφορικός being the 
Word begotten, produced, separated from the Divine Sub- 
stance to create and organize the world. Ofthis doctrine 
the λόγος σπερματικός is a further development. In Philo the 
Word is but the ‘shadow of God.’ To Justin as to John 
the Word is God. In Philo the Word is the type of human- 
ity, in so far as humanity participates in reason, and hence 
all men are the children of God and bear His image, the 
image of His Word. Justin considers the Word as spread 
abroad in the world, and, so to speak, ‘incarnate in hu- 
manity’ (Aubé). There is a particle of the Divine Word 
in every soul of man, but the seed does not germinate in 
all alike. ‘Truth and virtue are the fruits which witness 
its presence. The search for truth and the practice of 
virtue show the active indwelling of the Word. Hence 
Christianity is no new thing, as its detractors allege; it is 
as old as humanity. The Word had its saints, its martyrs, 


Stoics. 


Philo. 


xl INTRODUCTION. 


before the coming of Christ ; and all that is true, all that 
is noble in the instructions of Greek philosophers as well 
as of Hebrew prophets, is Christian. 

The thought is audacious, and it is not strange that 
much has been written to explain away this short method 
of harmonizing the history of the world, for it would seem 
as if Justin did not simply recognize the hand of God in 
the preparation of the way for the coming of Christ. 
This the other Fathers have done, but according to him 
the footsteps of the Logos are to be traced throughout 
the ages, faintly luminous among the Greeks, brighter 
among the Hebrews, shining with full effulgence only at 
the advent of our Saviour. 

Whatever may be thought of this conception, it could 
not have entered into any mind but a mind of broad 
views, could never have been cherished except by a heart 
of wide sympathies. But Justin is none the less ardent a 
Christian for this generous fellow-feeling with an Hera- 
Direct obligations Clitus,a Socrates,a Plato,a Musonius. He is 

ea none the less a firm believer in the necessity 

PPro of the revelation of God in His written Word. 
While he accords to the great heathen thinkers glimpses 
of the truth, he expressly declares that the resemblance 
of the Platonic doctrines to the teachings of the Old Tes- 
tament is due to Plato’s direct acquaintance with the 
Scriptures. The doctrine of free moral agency was taken 
from Moses; and all that philosophers and poets have said 
of the immortality of the soul, of punishment after death, 
of the contemplation of heavenly things, was borrowed 
originally from Jewish sources. But even if we leave out 
these indications of dependence, we must not forget that 
Justin insists with the most earnest iteration on the com- 
pleteness of the Christian system, its adaptation to all 
sorts and conditions of men, the marvellous attestation of 


INTRODUCTION. xli 


its divinity by the holy life and triumphant death of its 
confessors. 

For all this the philosophy of the pre-Christian time was 
not sufficient. But, as Justin saw the powers of darkness 
in the worship of the heathen deities, so he saw the gleams 
of divine light in the words of heathen philosophers, and 
if he failed in the attempt to span the chasm —magnis 
tamen excidit ausis ; and the heart of every classical schol- 
ar will warm toward the rugged apologist for his gener- 
ous recognition of Socrates and Plato as fellow-Christians. 


There are two manuscripts of the Apologies, the Codex 
Regius, in the National Library at Paris, written in the 
year 1364, and the Codex Claromontanus (Mediomonta- 
nus), now at Cheltenham, of the late date 1541, which 
agrees closely with the Codex Megius—so closely that it 
would seem to be a copy of it. ‘We must never forget,’ 
says Bunsen, ‘that we have only one manuscript, twice 
copied, and a very indifferent one, as will appear from a 
comparison of the passages which have been preserved by 
Eusebius.’ Otto leaves it an open question whether both 
MSS. come from a common source, or the younger is a 
copy of the elder. 

















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THE APOLOGIES OF JUSTIN MARTYR, 


. AND 


THE EPISTLE TO DIOGNETUS. 








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2 “i ua A BVall Ao Baas 7, 





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π΄ - Πρ  τουτ ἣν ΕΠ 
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TOY AVIOY IOYSTINOY 
ATIOAOTIA ΠΡΩΤῊ ὙΠῈΡ XPIZTIANQN 


ΠΡΟΣ ANTQNINON TON EYSEBH. 


5) ’ , τ “0 - 
1. Αὐτοκράτορι Τίτῳ Αἰλίῳ ᾿Αδριανῷ ᾿Αντωνίνῳ Εὐσεβεῖ 
~ iy 5 ~ 
ie Σεβαστῷ Καίσαρι καὶ Οὐηρισσίμῳ υἱῷ φιλοσό- 
a.daress. 
φῳ καὶ Λουκίῳ φιλοσόφῳ Καίσαρος φύσει υἱῷ 
ᾷ Ὶ Et εβ ΤΊ Py} ἢ 2 7 NY ae = μὴ «λή- 
καὶ Εὐσεβοῦς εἰσποιήτῳ, ἐραστῇ παιοείας, ἱερᾷ τε συγκλή 
ον δή Ν Ῥ ne cS ἘΠῚ τ > Ν Ζ 
τῳ καὶ δήμῳ παντὶ Ῥωμαίων ὑπὲρ τῶν ἐκ παντὸς γένους 5 
ΡῚ a ’ LOL , LN ae? , 2 ~ 
ἀνϑρώπων ἀδίκως μισουμένων Kal ἐπηρεαζομένων ᾿Ιουστῖ- 
~ ~ ’ 4 aA 
νος Πρίσκου τοῦ Βακχείου; τῶν ἀπὸ PAaoviac Νέας πόλεως 
- Nv ’ xX , Φ ? ~ 7 Ν ’ 
τῆς Συρίας Παλαιστίνης, εἷς αὐτῶν ὦν, τὴν προσφώνησιν 
x, 7 / 
καὶ ἔντευξιν πεποίημαι. 
" ~ vA 
2. Tove κατ᾽ ἀλήϑειαν εὐσε[θεῖς καὶ φιλοσόφους μόνον 
ἀληϑὲ at t στέ , ὁ λύ ὑπαγο- 
Justinde. ταἀληνὲς τιμᾶν καὶ στέργειν ὦ λύγος ὑπαγΎ 
mauds justice. , - > 
ι ρεύει, παραιτουμένους δόξαις παλαιῶν ἐξακο- 
ἃ, “ Ἃ - C7 ᾿ ,’ Ν v4 Na ef ~ 
λουϑεῖν, ἂν φαῦλαι Wow" ov yap μόνον μὴ ἕπεσθαι τοῖς 
“τὰν , ie, Ὁ 
ἀδίκως τι πράξασιν ἢ δογματίσασιν 6 σώφρων λύγος ὑπα- 5 
I ct S| Ds: 4 ἊΣ a 4 ~ Ὁ - - 
γορεύει, ἀλλ᾽ ἐκ παντὸς τρύπου καὶ πρὸ τῆς ἑαυτοῦ ψυχῆς 
Ἃ > ~ aes , 
τὸν φιλαλήϑη, κἂν ϑάνατος ἀπειλῆται, τὰ δίκαια λέγειν τε 
- - ς ~ Los 
καὶ πράττειν αἱρείσϑαι δεῖ. Ὑμεΐίς piv οὖν ὅτι λέγεσϑε 
- ’’ὕ 
εὐσεβεῖς καὶ φιλόσοφοι καὶ φύλακες δικαιοσύνης καὶ ἐρα- 


Ν , > ’ rate) δὲ Ae , ὃ ἄς ΣῈ 
oTal παιδείας, ακουέετε παντάχου εἰ OE καὶ ὑπάρχετε, οείχν ὴ- 19 


4 JUSTIN MARTYR. 


’ A , ΄ - ν᾿ - - 
σεται. Οὐ γὰρ κολακεύσοντες ὑμᾶς διὰ τῶνδε τῶν γραμ- 
᾽’ ὑδὲ ‘ rd ς λή ἀλλ᾽ > , 
μάτων οὐδὲ πρὸς χάριν ὁμιλήσοντες, αλλ᾽ ἀπαιτήσοντες - 
x 4 ’ ~ Ἂν \ ’ὕ A , , 
κατὰ τὸν ἀκριβῆ Kal ἐξεταστικὸν λόγον τὴν κρίσιν ποιήσα- 
᾿ ΄ δ , eS , 
σϑάι προσεληλύϑειμεν, μὴ προλήψει μηδ᾽ avIpwrapeoketa 
Ἴ δεισιδαιμό ᾿ évoug ἢ ἀλόγῳ ὁρμῇ καὶ ί 
τό τῇ δεισιδαιμόνων κατεχομένους ἢ ἀλόγῳ ὁρμῇ καὶ χρονίᾳ 
- ν} ind ~ 
προκατεσχηκυίᾳ φήμῃ κακῇ τὴν καὶ ἑαυτῶν ψῆφον φέ- 
ς - Ων Ν Ν IO ‘ , , ‘ 
povrac. Ἡμεῖς μὲν yap πρὸς οὐδενὸς πείσεσδπαί τι κακὸν 
DY N 
δύνασϑαι λελογίσμενα, ἢν μὴ κακίας ἐργάται ἐλεγχώμεδα 
XN Ν ὃ ’ Qe is res ~ δ᾽ > ~ Ν δύ πὰ 
ἢ πονηροὶ διεγνώσμεσϑα " ὑμεῖς δ᾽ ἀποκτεῖναι μὲν δύνασδε, 
20 βλάψαι δ᾽ οὔ. 
᾿ , 
5. ᾿Αλλ᾽ ἵνα μὴ ἄλογον φωνὴν καὶ τολμηρὰν δόξῃ τις 


~ - “ς» ~ Q , . = 

Richt to α Ταῦτα εἶναι, ἀαξιουμὲν TA KATNYOPOVMEVA AUTWY 
5 « 

fair trial. 


Ν “5 


the , a Ν e ΕΙΣ > ὃ , 
ἐξετάζεσϑαι, Kal ἐὰν οὕτως ἔχοντα ἀποδεικνύ- 
ὠνται, κολάζεσϑαι ὡς πρέπον ἐστὶν ἄλλον γε κολάζειν" εἰ 
3 - 
5 δὲ μηδὲν ἔχοι τις ἐλέγχειν, οὐχ ὑπαγορεύει 6 ἀληθὴς λόγος 
A , Q ὩΣ , Ψ , 9 = ~ 
διὰ φήμην πονηρὰν ἀναιτίους. ἀνπρώπους ἀδικεῖν, μᾶλλον 
Se is ᾽ὔ «Ὁ > / ἀλλὰ 7a Ν ’ , ? 
δὲ ἑαυτούς, οἱ οὐ κρίσει, ἀλλὰ TATE τὰ πράγματα ἐπάγειν 


, ~ , 
ἀξιοῦτε. Καλὴν δὲ καὶ μόνην δικαίαν πρόκλησιν ταύτην 


1 


~ ε - > ~ Ν Ν 3 , Ἀ » 
TAC ὃ σωφρονὼν αἀποφανεῖται, τὸ τοὺς ἀρχομένους τὴν εὖ- 
7 = Ρ - 2. Q NO ΓΔ , ¢ , 
10 ϑύνην τοῦ ἑαυτῶν βίου καὶ Adyou ἄληπτον παρέχειν, ὁμοίως 
Ἵ > Ν Ν ” ἈΝ ΄ va aD b τὴ 5 
δ᾽ αὖ καὶ τοὺς ἄρχοντας μὴ βίᾳ μηδὲ τυραννίδι, ἀλλ᾽ εὖὐσε- 
> - Ἂν - 
βείᾳ καὶ φιλοσοφίᾳ ἀκολουϑοῦντας τὴν ψῆφον τίϑεσξαι. 
ἰὼ Ἄν oN Ν cry? Ν ch ἘΣ » > ΄ 
Ούτως γὰρ av καὶ οἱ ἀρχοντες καὶ οἱ ἀρχόμενοι ἀπολαύ- 
“ὦ 5 - "γι ΄ - ay, το aan 
ov τοῦ ayavov. "Edn γάρ που kai τις τῶν παλαιῶν" “Av 
Swe Ot , ἈΠ ἸΕ 9 ἂν , x ” 
15 μὴ οἱ ἄρχοντες φιλοσοφήσωσι καὶ οἱ APKXOLEVOL, οὐκ ἂν ELH 
\ ΄ τ ~ ς id > Ν t 
τὰς πόλεις εὐδαιμονῆσαι. “Huérepov οὖν ἔργον, καὶ [βίου 
Ν ’ " > , re , , ad Ν 
καὶ μαδημάτων τὴν ἐπίσκεψιν πᾶσι παρέχειν, μήπως ὑπὲρ 
σφὼ 3 - Ν ’ ’ <a \ 
τῶν ἀγνοεῖν TA ἡμέτερα νομιζόντων τὴν τιμωρίαν, ὧν ἂν 


πλημμελῶσι τυφλώττοντες, [αὐτῶν] αὐτοὶ ὀφλήσωμεν " 


THE FIRST APOLOGY. 5 


ec 4 ε : δέ ε e ~ AO ’ . , 9 aA e , 
ὑμέτερον ὃέ, ὡς αἱρεῖ λύγος, ἀκούοντας ἀγαδοὺς εὑρίσκε- 90 
’ὔ ? ’ ~ 

ovat κριτάς. ᾿Αναπολόγητον yap λοιπὸν μαϑοῦσιν, ἢν 
SN δ᾽ , Che Zales δ ΄ 
μὴ τὰ δίκαια ποιήσητε, ὑπάρξει πρὸς ϑεόν. 
δ ’ ἡ > 
4, Ovopatog μὲν οὖν προσωνυμία οὔτε ἀγαδὺὸν οὔτε Ka- 
A U » - ς - “ 
Why condemn KOV Κρίνεται ἄνευ τῶν ὑποπιπτουσῶν τῷ ὀνό- 
ἃ 8 Π16 ἢ ΄ ΡΝ, τον ὦ > ~ 
ματι πράξεων" ἐπεί, Ooov ye ἐκ τοῦ κατηγο- 
, ς [ὦ >] ’ -, ia 4 Σ 3 
ρουμένου ἡμῶν ὀνόματος, χρηστότατοι ὑπάρχομεν. ᾿Αλλ 
, X >’ ~ Vs ς ’ Ν A ” . 38 Q 
ἐπεὶ OV τοῦτο δίκαιον ἡγούμενα, διὰ TO ὄνομα, ἐὰν κακοὶ 5 
Α͂ ~ 5 
ἐλεγχώμεϑα, αἰτεῖν ἀφίεσϑαι, πάλιν, εἰ μηδὲν διά τε τὴν 
, ~ ) ᾿ς A Ἀ ἊΝ , e ’ 
προσηγορίαν τοῦ ὀνύματος καὶ διὰ τὴν πολιτείαν εὑρισκό- 
? ~ ς , > ~ 2 2). 835 Ὁ > ’ 
μεῦα ἀδικοῦντες, ὑμέτερον ἀγωνιᾶσαί ἐστι μὴ ἀδίκως κο- 
΄ N ι ’ -- Ὁ , > ’ 
λάζοντες τοὺς μὴ ἐλεγχομένους τῇ δίκῃ κόλασιν ὀφλήσητε. 
3 ΕΣ , Q ‘ SNe οὗ ΝΣ “λ Ψ wn b) , 
Εξ ὀνόματος μὲν yap ἢ ἔπαινος ἢ κόλασις οὐκ ἂν εὐλύγως 10 
, Ἃ , Sere ΕΝ an § >» ’ ὃ , 
γένοιτο, ἢν μή Te ἐνάρετον ἢ φαῦλον cu ἔργων ἀποδείκνυ- 
σϑαι δύνηται. Καὶ γὰρ τοὺς κατηγορουμένους ἐφ᾽ ὑμῶ 
ηται. γὰρ γορουμένους ἐφ᾽ ὑμῶν 
’ Ν 5 - > ~ Eee ees με Ν RL 
πάντας πρὶν ἐλεγχπϑῆναι οὐ τιμωρεῖτε, Ep ἡμῶν δὲ TO ὄνομα 
[τ 5} ? , er - - ,’ - 
we ἔλεγχον λαμβάνετε, καίπερ, ὕσον γε ἐκ τοῦ ὀνόματος, 
σώ - VA 
τοὺς κατηγοροῦντας μᾶλλον κολάζειν ὀφείλετε. Χριστι- τό 
Ἀ Ν Ξ- ’ [oe 5 ἈΝ δὲ Q ~ a 
ανοὶ yap εἶναι κατηγορούμενα" TO δὲ χρηστὸν μισεΐσϑαι 
᾿] , > al 4 +N , _ , 
ov δίκαιον. Καὶ πάλιν ἐὰν μέν τις τῶν κατηγορουμένων 
Vo , ~ ~ Ν [εὐ ΤᾺ 5 5 ’ 5 A ε 
ἔξαρνος γένηται τῇ φωνῇ μὴ εἶναι φήσας, ἀφίετε αὐτὸν ὡς 
Ν 3 , 7 ς ? sun Vez ξ é , 
μηδὲν ἐλέγχειν ἔχοντες ἁμαρτάνοντα, ἐὰν δέ τις ὁμολογή- 
- , ᾿ = 
oy εἶναι, διὰ τὴν ὁμολογίαν κολάζετε" δέον Kal τὸν τοῦ 2 
ς - , > , Ν ‘ ee) 4 e 
ὁμολογοῦντος βίον εὐδύνειν Kal τὸν TOV ἀρνουμένου, ὕπως 


3 ω 


Ἂς - ’, e ~? ’ a Ν 

διὰ τῶν πράξεων ὁποῖός ἐστιν ἕκαστος φαίνηται. Ov yap 
A ~ / ~ 
τρύπον παραλαβόντες τινὲς παρα TOU διδασκάλου Χριστοῦ 
Ν 3, - a rie Tak λ ’ A > ἊΝ ’ 
μὴ αρνεισναὶ ESETAGOMEVOL TAPAKE EVOVTAlL, TOV αὑτὸν Τρο- 

- - ΕΠ) > Ἀ , ~ 7 
TOV KAKWC ζῶντες ἴσως αῴφορμας παρέχουσι τοῖς ἄλλως οὔ 


, = 4 “- > , Oe , 
καταλέγειν TWV TAVTWV XploTiavwv ἀσέίϑειαν και ἀδικίαν 


6 JUSTIN MARTYR. 


" - 5 ~ »ἤ Ν 
αἱρουμένοις. Οὐκ ὀρϑῶς μὲν οὐδὲ τοῦτο πράττεται. Καὶ 
΄ , ” Ν - b) ΄ , 
yap τοι φιλοσοφίας ὄνομα καὶ σχῆμα επιγραφονταῖί τινες, 
“ >a We ~ ς , ’, - ’ » 
ot οὐδὲν ἄξιον τῆς ὑποσχέσεως πράττουσι" γινώσκετε O 
er Ν ς x 5 , Wee Ὁ a Ἂ ΄ - 
80 ὅτι καὶ οἱ τὰ ἐναντία δοξάσαντες καὶ δογματίσαντες τῶν 
- ae ἢ ἡ ’ ’ , Ἂς 
παλαιῶν τῷ ἑνὶ ὀνόματι προσαγορεύονται φιλόσοφοι. Καὶ 
ΑΝ \ ᾽ oso, oer 
τούτων τινὲς ἀδεότητα ἐδίδαξαν, καὶ τὸν Ala ἀσελγῆ ἅμα 
τοῖς αὐτοῦ παισὶν οἱ γενόμενοι ποιηταὶ καταγγέλλουσι" 
>) , x ΔΝ ΚΑ 4 ia ’ 7 a 
κἀκείνων τὰ διδάγματα οἱ μετερχόμενοι οὐκ εἴργονται πρὸς 
ΩΣ > . ‘ - ὙΠ ς , 
85 ὑμῶν, ἄϑλα δὲ καὶ τιμὰς τοῖς εὐφώνως ὑβρίζουσι τούτους 
τίϑετε. 
Ly - 9 \ / ’ ᾿] ons 
5. Τί δὴ οὖν τοῦτ᾽ ἂν ein; ᾽Εφ᾽ ἡμῶν, ὑπισχνουμένων 
Ν > ~ Ν Ν ” ~ / ᾽ 
Christians no μηδὲν ἀδικεῖν μηδὲ τὰ ἄϑεα ταῦτα δοξάζειν, οὐ 
atheists. ’ ἢ , 
κρίσεις ἐξετάζετε, ἀλλ᾽ ἀλόγῳ πάϑει καὶ μάστιγι 
vd ’ 
δαιμόνων φαύλων ἐξελαυνόμενοι ἀκρίτως κολάζετε μὴ 
- A 
δ φροντίζοντες. ἙϊΪρήσεται yap τἀληϑές " ἐπεὶ τὸ παλαιὸν 
ὃ ΄, ὍΛΟ > , Uf Ν - 
αίμονες φαῦλοι, ἐπιφανείας ποιησάμενοι, καὶ γυναῖκας 
b] ~ 3 ’ 
ἐμοίχευσαν καὶ παῖδας διέφϑειραν καὶ φόβητρα ἀνϑρώποις 
"Ὁ c « ἈΝ - Ἂς WA λό Ν ’ 
ξὸδειξαν, ὡς καταπλαγῆναι τοὺς ot λόγῳ τὰς γινομένας 
letia ta 5} ἀλλὰ δέ , en and 
πράξεις οὐκ ἔκρινον, ἀλλὰ δέει συνηρπασμένοι καὶ μὴ ἐπι- 
’, J s 
τὸ στάμενοι δαίμονας εἶναι φαύλους, Seove προσωνόμαζον 
καὶ ὀνόματι ἕκαστον προσηγύρενον, ὕπερ ἕκαστος ἑαυτῷ 
- ἦ Ψ ~ 
τῶν δαιμόνων ἐτίϑετο. “Ore δὲ Σωκράτης λόγῳ ἀληϑεῖ 
Ἂν ue ~ ~ , οὗ > fad z. Ἂν 
καὶ ἐξεταστικὼς TAaUTa εἰς φανερὸν ETELNATO φέρειν καὶ 
᾽ ᾽ - , a ’ , 4 Ν 3. Σὰ ξ , 
ἀπάγειν τῶν δαιμόνων τοὺς ἀνϑρώπους, καὶ αὐτὸν οἱ δαί- 
Q ~ ~ > 
15moveg Ola τῶν χαιρόντων τῇ κακίᾳ ἀνϑδρώπων ἐνήργησαν 
ς Ya Q » τὶ >) ~ λέ Ἂς 5 , 
we ἄϑεον καὶ ἀσεβῆ ἀποκτεῖναι, λέγοντες καινὰ εἰσφέρειν 
> 4 , ‘a , 5 AS) Ou ee ‘ 9° 9 = F 
αὐτὸν δαιμόνια. Kal ὁμοίως ἐφ᾽ ἡμῶν τὸ αὐτὸ ἐνεργοῦσιν 
>] d] 
ov γὰρ μόνον ἐν “Ἕλλησι διὰ Σωκράτους ὑπὸ λόγου ἠλέγ- 


χϑη ταῦτα, ἀλλὰ καὶ ἐν βαρβάροις ὑπ᾽ αὐτοῦ τοῦ Adyou 


THE FIRST APOLOGY. Fi 


QZ A > a , ’ὔ 5: ~ ~ 
μορφωδέντος καὶ ανδρώπου γενομένου καὶ ᾿Ιησοῦ Χριστοῦ 20 
x fend τε , Ε - Ν ~ ΄ , 
KANSévroc, ᾧ πεισϑέντες ἡμεῖς τοὺς ταῦτα πράξαντας δαί- 
᾽ τε i 
μονας ov μόνον μὴ ὀρθῶς δεοὺς εἶναί φαμεν, ἀλλὰ Ka- 
ἌΣΟΝ ΟΣ , ὃ , Δ δὲ - > BY ~ 
κοὺς καὶ ἀνοσίους δαίμονας, οἵ οὐδὲ τοῖς ἀρετὴν ποδοῦσιν 
2: ’ Ν la ς , 7 
ἀνδρώποις τὰς πράξεις ὁμοίας ἔχουσιν. 
>) , A ~ ~ 
6. Ἐνϑένδε καὶ aSeou κεκλήμεϑα. Καὶ ὁμολογοῦμεν τῶν 
- , os Va Lt > >) 
OnrGodis not Τοιούτων νομιζομένων Sewy ἄδεοι εἶναι, ἀλλ 
as your gods. ys ~ ay , . κ Q , 
οὐχὶ τοῦ ἀλησεστάτου καὶ πατρὸς δικαιοσύνης 
Ων ? A - » > ~ > , 
καὶ σωφροσύνης καὶ τῶν ἄλλων ἀρετῶν, ἀνεπιμίκτου τε 
- >) ? ~ Coe! 
κακίας Seov* ἀλλ᾽ ἐκεῖνόν τε, kal τὸν Tap αὐτοῦ υἱὸν ἐλ- 5 
Sovra καὶ διδάξαντα ἡμᾶς ταῦτα, καὶ τὸν τῶν ἄλλων ἕπο- 
? > ’, » - 3 , ~ 
μένων καὶ ἐξομοιουμένων ἀγαϑῶν ἀγγέλων στρατόν, πνεῦ- 
᾽ A Ν ’ τ - ’ 
μά τε τὸ προφητικὸν σε[ϑύμεδα καὶ προσκυνοῦμεν, λόγῳ 
5 , - Ἁ - ¢€ 
καὶ ἀληϑείᾳ τιμῶντες Kal παντὶ βουλομένῳ μαϑεῖν, ὡς ἐδὶ- 
v3 >] 2 
δάχϑημεν, ἀφϑδόνως παραδιδόντες. 10 
Ε / 
7. ᾿Αλλὰ φήσει tic’ "Ἤδη τινὲς ληφϑέντες. ἠλέγχϑησαν 
- a Ν Ν ὯΔ idd 
The life the κακοῦργοι. Kat yap πολλοὺς πολλάκις, ὅταν 
true test. ς - , Ν δ 5) , 
ἑκάστοτε τῶν κατηγορουμένων TOY βίον ἐξετά- 
ζητε, ἀλλ᾽ οὐ διὰ τοὺς προ ελεχϑέντας καταδικάζετε. Κα- 
δ. Ων icy > ~ e λ - [2 ray , (oi 
σόλου μὲν οὖν κἀκεῖνο ὁμολογοῦμεν, ὅτι Ov τρόπον οἱ ἐν 5 
[7 Ν > ~ ᾿ς Ν δ , 5 4 ~ en 
Ελλησι τὰ αὐτοῖς ἀρεστὰ δογματίσαντες ἐκ παντὸς τῷ Evi 
> ’ , id , ~ δ ᾽ὕ 
ὀνόματι φιλοσοφίας προσαγορεύονται, καίπερ τῶν δογμά- 
5 , ” e ΠῚ ~ 5 , ὔ 
των ἐναντίων ὄντων, οὕτως καὶ τῶν ἐν βαρβάροις γενομέ- 
x ’ ~ A x) - 5) 
νων καὶ δοξάντων συφῶν τὸ ἐπικατηγορούμενον ὄνομα 
he 
κοινόν ἐστι Χριστιανοὶ γὰρ πάντες προσαγορεύονται. 10 
~ e ~ A VG 
Ὅϑεν πάντων τῶν καταγγελλομένων ὑμῖν τὰς πράξεις 
- 6 , / 
κρίνεσϑαι ἀξιοῦμεν, ἵνα ὃ ἐλεγχϑεὶς we ἄδικος κολάζηται, 
᾿] , 
ἀλλὰ μὴ we Χριστιανός, ἐὰν δέ τις ἀνέλεγκτος φάνηται, 


3 >] ~ ,’ Ν Ν 
ἀπολύηται ὡς Χριστιανὸς οὐδὲν ἀδικῶν. Οὐ γὰρ τοὺς 


8 JUSTIN MARTYR. 


~ ΄ - " , 9 ~ A 
τ κατηγοροῦντας κολάζειν ὑμᾶς ἀξιώσομεν ᾿ ἀρκοῦνται yap 
- , , nN ~ ~ - ᾿ , 
τῇ προσούσῃ πονηρίᾳ καὶ TH τῶν καλῶν ἀγνοίᾳ. 
- - / ~ 
8. AoyloaoSe δ᾽ Ort ὑπὲρ ὑμῶν ταῦτα ἔφημεν, ἐκ τοῦ ἐφ᾽ 
~ a -" ~ A 9 3 " 
This life is not ἡμῖν εἶναι ἀρνεῖσδαι ἐξεταζομένους. ᾿Αλλ᾽ οὐ 
worth a lie. ; 7 ν᾿ " = ¢ 
‘We aspire (Φουλόμεϑα ζῆν EVOOAO OUVTEC” TOU YAP alw- 
while we ex- p ig ψ ; Ἶ ΤΡ P 
Tr, J Ν - - - 
pire. viov καὶ KaSapov βίου ἐπιϑυμοῦντες τῆς μετὰ 
- - ᾽ὔ A Q ~ ~ ’ 
530 τοῦ πάντων πατρὸς Kal δημιουργοῦ διαγωγῆς ἀντι- 
’ aq ‘ ye oes Ν ¢ Ἂ - ¢ , 
ποιούμενα, καὶ σπεύδομεν ETL TO ὁμολογεῖν OL πεπεισμένοι 
Ν , ~ ᾽ δύ a Ἀ Ν ‘ ὃ . 
καὶ πιστεύοντες τυχεῖν τούτων δύνασϑαι τοὺς τὸν EOV OL 
"; 3 - ͵ ~ ’ , ~ 
ἔργων πείσαντας ὅτι αὐτῷ εἵποντο Kal τῆς Tap αὑτῷ δια- 
- » bd , 4, >’ = € Q 4 ὃ Ν 
γωγῆς nowy, ἕννα κακία οὐκ ἀντιτυπεῖ. Qo μὲν οὖν διὰ 
, " - ¢ ὃ - Ν δή bs ὃ Ν 
10 βραχέων εἰπεῖν, & τε προσδοκῶμεν καὶ μεμαθήκαμεν διὰ 
- - - 7 - 
τοῦ Χριστοῦ καὶ διδάσκομεν, ταῦτά ἐστι. Πλάτων C2 
΄ , ς ΄ ΄ 5 ἢ 
ὁμοίως ἔφη Ῥαδάμανϑξυν καὶ Μίνω κολάσειν τοὺς ἀξίκους 
τῇ b>) Q EAS 4 ¢ ~ δὲ Q Ἂς AN ~ ’ 
παρ᾽ αὑτοὺς ἐλθόντας ᾿ ἡμεῖς δὲ τὸ αὐτὸ πραγμά φαμεν 
,ὕ ) Dwele cA _ ~ > ~ 5. = , 
γενήσεσϑαι, aAN ὑπὸ τοῦ Χριστοῦ, Kav τοῖς αὐτοῖς σώ- 
Q ~ ~ , Ν 9 ’ ’ 
τόμασι μετὰ τῶν ψυχῶν γινομένων καὶ αἰωνίαν κύλασιν κο- 
, 5» 2 b} Q ~ , O ς 5 - 
λασϑησομένων, ἀλλ᾽ οὐχὶ χιλιονταετῆ περίοδον, ὡς ἐκεῖνος 
” ’ ’ Q “- ” Ἅ LOU ~ ’ 
ἔφη: μόνον. Εἰ μὲν οὖν ἄπιστον ἢ αδύνατον τοῦτο φήσει 
4 ¢€ - [2] € “d 5 Ν 3 2) 5) 4 e 
τις, πρὸς ἡμᾶς Woe ἡ πλάνη ἐστὶν ἀλλ᾽ οὐ πρὺς ἕτερον, 
' rr of δὲ 10 ~ eX , a 
μέχρις οὗ ἔργῳ μηδὲν ἀδικοῦντες ἐλεγχόμενα. 
3 Ἔν τ Ξ = Sy - 
9.’AAN οὐδὲ ϑυσίαις πολλαῖς καὶ πλοκαῖς ἀνϑῶν τιμῶ- 


«“ ” "4 <5 a2 ~ 
Idol-worshipis M&¥, οὕς ἄνϑρωποι μορφώσαντες Kal ἐν ναοῖς 


idle worship. OS , δ. SS pe ΄ ιν 2 
ί ρυσᾶντες SEQUC TpPOOWVOUadGaYV, ἑτει ἄψυχα 


OF Ν. - ’; Ν - Ἂς A Se 
Kal véKpa TavTa γινωσκομὲεν Kal Jeov μορφὴν μη éXovTa 
3 \ « (4 ς ? Ν ae ” Aves ‘= Dex e 
5 (ov yap τοιαύτην ἡγούμενα TOV “εὸν ἔγειν THY MOPHiy, ἣν 
, ΟῚ Ν ἜΝ ᾿ς Ἂ ἀλλ᾽ ,’ , - , 
φασί τινες εἰς τιμὴν MEULUHOVAL), a ἐκείνων των PAVEV- 
“ iA 29. » Xx ? ” , 
TWV KAKWY δαιμόνων Kal ὀνόματα και σχήματα εἐχέειν. ΤΙ 


ὙΠΑ Ψ, e 


Ν - - \ ! - Ὰ 
γὰρ δεῖ εἰδόσιν ὑμῖν λέγειν, ἃ τὴν ὕλην οἱ τεχνῖται διατι- 


THE FIRST APOLOGY. 9 


, 

Séaow ξέοντες καὶ τέμνοντες καὶ χωνεύοντες καὶ τύπτοντες 5 
. π ᾽ - QA Q ~ 

Καὶ ἐξ ἀτίμων πολλάκις σκευῶν διὰ τέχνης τὸ σχῆμα 10 

, ἀλλά Q , fam x μ᾿ eo 
μόνον ἀλλάξαντες καὶ μορφοποιήσαντες ϑεοὺς ἐπονομά- 

[ , , mn 5 

ζουσιν. Ὅπερ οὐ μόνον ἄλογὸν ἡγούμεξα, ἀλλὰ καὶ ἐφ᾽ 

f ~ ~ \ , - 
ὕβρει τοῦ Seov γίνεσϑαι, ὃς ἄρρητον δόξαν καὶ μορφὴν 


U ~ Q 
ἔχων ἐπὶ φϑαρτοῖς Kat δεομένοις ὃ 


7 
ἐραπείας πράγμασιν 
> , δον δ᾽ ς ld ~ > ~ Ν 
ἐπονομάζεται. Kat ὅτι of τούτων τεχνῖται ἀσελγεῖς τε καὶ 15 

~ , ¢ N a7 ” ’ ey 7 
πᾶσαν κακίαν, ἵνα μὴ KATAPLVUOUEV, ἔχουσιν, ἀκριβῶς ἐπί- 
Ὲ N \ ς - , ’ , 
στασδε᾽ καὶ τὰς ἑαυτῶν παιδίσκας συνεργαζομένας φϑεί- 
“Δ - 5 , 5 ’ὔ ’ ἊΝ 
ρουσιν. ᾿Ὦ τῆς ἐμβροντησίας, ἀνδρώπους ἀκολάστους 
κ᾿ ᾽ \ ~ a Mi XZ a 5 
σ“εοὺς εἰς TO προσκυνεῖσναι πλάσσειν AEyEoSaL Kal μετα- 
~ ~ ~ U > , 
ποιεῖν, Kal τῶν ἱερῶν, Evsa ἀνατίϑενται, φύλακας τοιού- 20 
ων ? Ν - > ye Ν A ~ NX 
τους KANLOTAVAL, μὴ συνορῶντας ἀδέμιτον καὶ TO νοεῖν ἢ 
> , ~ om. 
λέγειν avSpwrove ϑεῶν εἶναι φύλακας. 
’ > μι - Das ᾽ “ ~ 
10. ᾿Αλλ᾽ οὐ δέεσϑαι τῆς παρ᾽ ἀνϑδρώπων ὑλικῆς προσ- 
opa λή εν τὸν ϑεόν, αὐτὸν c= 
Proper worship POPES 7 αρειλήφαμεν εον, αὑτὸν παρξ 
of God. » ra Δι ΣΝ , Os ὃ, 
XovTa πάντα ὑρῶντες " ἐκείνους δὲ προσὸδέ- 
A Vd 
χεσζαι αὐτὸν μόνον δεδιδάγμεθα Kal πεπείσμεϑα καὶ πι- 
Ν᾽ ’ 5 - > AQ 
στεύομεν, τοὺς τὰ προσόντα αὐτῷ ἀγαδὰ μιμουμένους, 5 


’ Ν ὃ ν ld BAN Χ Ss U Seas Sy) 
σωφροσυνὴν Kal LKALOOUVYNHV και pl av pwiTlav, Kat ooa 


=? 


οἰκεῖα Seq ἐστι, τῷ μηδενὶ ὀνόματι Ser καλουμένῳ. Ka 
Ν 5 


’ ‘\ ? Ν ᾽ ἊΝ » ~ , 
TaAVTA τὴν αρχην ayayov οντα δημιουργῆσαι αὐτὸν €é 


ἀμόρφου ὕλης δι᾿ avIpwrove δεδιδάγμεδα᾽ οἱ ἐὰν ἀξίου 


»~ Ὁ FX 


~ 4 , ~ 
τῷ ἐκείνου βουλεύματι ἑαυτοὺς OL ἔργων δείξωσι, τῆς μετ᾽ 10 
~ > , - GS ~ ? 

αὐτοῦ αναστροφῆὴς καταξιωδῆναι παρειλήφαμεν συμβασι- 

ὔ δ 7 XQ “. δ,“ ᾽ὔ «Δ ’ 

λεύοντας, apvaproug καὶ avaveig γενομένους. Ov τρό- 

Ἂς A 5 Ν 3 5 Ρὶ ’ἤ A ν᾽ 4 ¢ - 

TOV YaO τὴν ἀρχὴν οὐκ ὄντας ETOLNGE, TOV αὐτὸν NYyOU- 

᾽ Ν Saree Ga ZEA \ ς , \ a 

μεθα τρόπον διὰ τὸ ἑλέσϑαι τοὺς αἱρουμένους TA αὐτῷῳ 


- a 
ἀρεστὰ Kal ἀφϑαρσίας καὶ συνουσίας καταξιωθῆναι" 7015 


10 JUSTIN MARTYR. 


x A Q Ε Q , >, ς ,ὕ τ 4 δ᾽ , 
μὲν yap τὴν apxny YEvéoval, οὐχ ἡμέτερον ἦν, TO ἐξα- 
5 = - = > + > 
κολουϑῆσαι οἷς φίλον αὐτῷ αἱρουμένους δι ὧν αὐτὸς 
2) » ~ ΄ Ja Cee , ” 
ἐδωρήσατο λογικῶν δυνάμεων πείϑει TE Kal εἰς πίστιν ἄγει 
«ς - ve a id A 4 ’ , e ’ὔ g A 
ἡμᾶς. Kat ὑπὲρ πάντων ανϑρώπων ἡγούμενα εἶναι τὸ 
Areas) ~ » ἰλλὰ Ν ’ὔ δύσις 
οὐ μὴ εἴργεσϑαι ταῦτα μανδάνειν, αλλὰ καὶ προτρέπεσναι ἐπὶ 
- 4 Ν 2 ἫΝ ΄, ὩΣ 0. ’ ’ 
ταῦτα. Ὅπερ γὰρ οὐκ ἠδυνήδησαν οἱ ἀνϑρώπειοι νόμοι 
- - ε ’ - Ἂ 5 » , A ς vA 
πρᾶξαι, ταῦτα ὃ λόγος Selog ὧν εἰργάσατο, εἰ μὴ οἱ φαῦλοι 
Ν ~ , 
δαίμονες κατεσκέδασαν πολλὰ ψευδῆ καὶ ἄϑεα κατηγορή- 
, ’ A 5 ¢€ - QA 4 
ματα, σύμμαχον λαβόντες τὴν ἐν ἑκάστῳ κακὴν πρὺς 
’ Ων x ’, 2 , - ὑδὲ , 
οὔ πάντα καὶ ποικίλην φύσει ἐπιδυμίαν, WY OVOEV πρόσεστιν 
ἡμῖν. 
11. Καὶ ὑμεῖς ἀκούσαντες βασιλείαν προσδοκῶντας 
Σ ¢ ~ δ} , 5 5 ’ λέ ce ~ ς 
‘My kingdom ἡμᾶς, ἀκρίτως avypwrivov λέγειν ἡμᾶς ὑπει- 
isnotofthis | , ESN, A Υ δ A Ξ a 
world.’ λήφατε, ἡμῶν τὴν μετὰ Θεοῦ λεγόντων, we Kal 
5 ~ 5 , Cw bee ~ e a ΐ- 
ἐκ τοῦ ἀνεταζομένους ὑφ᾽ ὑμῶν ὁμολογεῖν εἶναι Χριστι- 
, , ~ ς ~ ft Ν , 
savovc, γινώσκοντας τῷ ὁμολογοῦντι Savatov τὴν ζημίαν 
- ἊΝ 2) , 
κεῖσαι, φαίνεται. Ei yap ἀνϑρώπινον βασιλείαν προσε- 
ὃ ~ nN b) , a e x 2 ’ a NY Ν , 
οκῶμεν, κἂν ἠρνούμενα ὕπως μὴ αναιρώμενα, καὶ Aavya- 
5 » er ~ ὃ , ? Ά Ake. 
νειν ETELPWHESA ὅπως τῶν προσδοκωμένων τύχωμεν " aAL 
5 Ν 9 τ) Q ~ “ ἐλ [ὃ 5} > » > 
ἐπεὶ οὐκ εἰς TO νῦν τὰς ἑλπίδας ἔχομεν, αναιρούντων OU 
’ ~ x ᾽ὔ 3 ~ 5 , 
10 πεφροντίκαμεν, τοῦ Kal πάντως ἀποϑανεῖν ὀφειλομένου. 
" be a Ἂς δ᾽ ς ~ Ἂν , 4 , ’ Ἅ ι 
2. ᾿Αρωγοὶ ὁ ὑμῖν καὶ σύμμαχοι πρὸς εἰρήνην ἐσμὲν 
, ~ 3 - \ - 
‘Aseverinour τάντων μᾶλλον ἀνϑρώπων, ot ταῦτα δοξάζο- 
great Task- Ξ as δ Ἂ x » 
master’s eye.’ μεν, ὡς λαϑεῖν Seov κακοεργὸν ἢ πλεονέκτην 
A , x ἊΝ τς ἰδύ - AS er 5. €9 
ἢ ἐπίβουλον ἢ ἐνάρετον ἀδύνατον εἶναι, Kal ἕκαστον ἐπ 
>) , aN x‘ , > L727 ~ Rigen 
δ αἰωνίαν κόλασιν ἢ σωτηρίαν Kat aSiav τῶν πράξεων πο- 
’ a , Ἀ ς ’ 57 ~ 5 , 
ρεύεσδαι. Et yap ot πᾶντες ἄνϑρωποι ταῦτα ἐγίνωσκον, 
») , ¥ ~ , 
οὐκ ἄν τις τὴν κακίαν πρὸς ὀλίγον ῃρεῖτο, γινώσκων πο- 


ἐκ Dash 3 , A ‘ , 3 2 4 
ρεύεσψαι eT AlWVlaAV διὰ τυρὸς καταδίκην, ἀλλ ἐκ παντὸς 


THE FIRST APOLOGY. 111: 


β "6 roe ~ ᾿ ~ a 
τρόπου ἑαυτὸν συνεῖχε καὶ ἐκόσμει APETI, ὕπως τῶν παρὰ 
- - ’ ΟῚ - Ν - ’ὔ > [4 
τοῦ δεοῦ τύχοι ἀγαϑῶν καὶ τῶν κολαστηρίων ἀπηλλαγμέ- 10 
” «“ΟΔ Ν ὃ XV Ν ς Ἂ he - , ᾽ “ 
νος εἴη. Οἵ γὰρ διὰ τοὺς ὑφ᾽ ὑμῶν κειμένους νύμους καὶ 
ee ~ ? ae > , 
κολάσεις πειρῶνται AavSavely aduovvtTec—avSpwTove δ᾽ 
” ΄ ¢ -~ κ 9 ΄ > = 3 
ὄντας λανϑάνειν ὑμᾶς δυνατὸν ἐπιστάμενοι ἀδικοῦσιν---εἰ 
U A οἰ Le " - 
ἔμαϑον καὶ ἐπείσϑησαν Sedv ἀδύνατον εἶναι λαϑεῖν τι οὐ 
, ᾿) A \ 
μόνον πραττύμενον, ἀλλὰ καὶ βουλευόμενον, Kav διὰ τὰ 15 
ἐπικείμενα ἐκ παντὸς τρόπου κύσμιοι ἦσαν, ὡς καὶ ὑμεῖς 
2 > 9 
συμφήσετε. “AXN ἐοίκατε δεδιέναι μὴ πάντες δικαιοπρα- 
᾽ are ~ ran Ἂ λά " 5 [7] = ὃ ’, ὃ nn 
γήσωσι kal ὑμεῖς ove κολάσετε Ere οὐχ ἕξετε δημίων δ᾽ av 
" Ν - U ? , ~ 
εἴη TO τοιοῦτον ἔργον, ἀλλ᾽ οὐκ ἀρχύντων ἀγαθῶν. Πε- 
2 4 
yee) \ Ν = 
Telouesa δ᾽ ἐκ δαιμόνων φαύλων, of Kal Tapa τῶν ἀλόγως 90 
ἊΨ: ’ = 4 x S Ν - δ 
βιούντων αἰτοῦσι Siuata καὶ ϑεραπείας, καὶ ταῦτα, ὡς 
~ ὦ ’ Ὑ Ὁ ς - ! > 
προέφημεν, evepysiosar’ ἀλλ᾽ οὐχ ὑμᾶς, οἵ γε εὐσεβείας 
, - ΄ 
καὶ φιλοσοφίας ὀρέγεσδϑε, ἄλογόν τι πρᾶξαι ὑπειλήφαμεν. 
- - 2 Ν ! Ν - τ ; 
Ei δὲ καὶ ὑμεῖς ὁμοίως τοῖς ἀνοήτοις τὰ ESN πρὸ τῆς ἀλη- 
- iN) ~ ’ 
ϑείας τιμᾶτε, πράττετε ὃ δύνασϑε. Τοσοῦτον δὲ δύνανται 20 
. "ἡ a ~ AN , δόξ - Ὁ Ν 
καὶ ἄρχοντες πρὸ τῆς ἀληϑείας δόξαν τιμῶντες, ὅσον καὶ 
2 σὰ Ἃ , ’ 
λῃσταὶ ἐν ἐρημίᾳ. Ὅτι δ᾽ οὐ καλλιερήσετε, ὁ λόγος ἀπο- 
- ᾽ὕ ΄ " J δ 
δείκνυσιν, οὗ βασιλικώτατον καὶ δικαιότατον ἄρχοντα μετὰ 
Δ ! » ἃ Ν , 
τὸν γεννήσαντα ϑεὸν οὐδένα οἴδαμεν ὄντα. “Ov γὰρ τρό- 
ἊΣ ’ \ ’ , ‘ e 
Tov διαδέχεσδαι πενίας ἢ πάδη ἢ ἀδοξίας πατρικὰς ὑφαι- 80 
- Ud e Ἃ ς , € ’ 
ροῦνται πάντες, οὕτως καί, ὅσα ἂν ὑπαγορεύσῃ ὁ λύγος 
- - ἃς > Cs fs 
μὴ δεῖν αἱρεΐσϑαι, ὃ νουνεχὴς οὐχ αἱρήσεται. Γενήσεσξαι 
~ ~ .ς G , . 4 Ν — 
ταῦτα πάντα προεῖπε, φημί, ὃ ἡμέτερος διδάσκαλος καὶ τοῦ 
- ἘΝ wa, , Ἃ 
πατρὸς πάντων καὶ δεσπότου Seov υἱὸς καὶ ἀπόστολος ὧν 
- ics ‘ σὸν ’ 
Ἰησοῦς Χριστύς, ἀφ᾽ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσδαι 35 
’ A Ἁ 
ἐσχήκαμεν. Ὅϑεν καὶ βέβαιοι γινόμεδα πρὸς τὰ δεδιδαγ- 


- Ν ! , ’ er 
μένα ὑπ᾽ αὐτοῦ πάντα, ἐπειδὴ ἔργῳ φαίνεται γινόμενα, ὅσα 


12 JUSTIN MARTYR. 


a7 , ~ τ a ~ 9 3 ’ Α A 
φϑάσας γενέσδαι προεῖπεν " ὕπερ Seov ἔργον ἐστί, πρὶν ἢ 
, >] ~ Ν - Ψ,. ς , 
γενέσϑαι εἰπεῖν Kal οὕτως δειχϑῆναι γινόμενον ὡς προεί- 
> S τῇ ba Tee ΄ ,ὕ δὲ 
“ρηται. Ἦν μὲν οὖν καὶ ἐπὶ τούτοις παυσαμένους μηδὲν 
να I] ~ > ~ 
προστιϑέναι, λογισαμένους Ore δικαιά τε Kal ἀληϑῆ ἀξιοῦ- 
> a) N , > Cw > Chae , 
μεν, ἀλλ᾽ ἐπεὶ γνωρίζομεν ov ῥᾷον ἀγνοίᾳ κατεχομένην 
ψυχὴν συντόμως μεταβάλλειν, ὑπὲρ τοῦ πεῖσαι τοὺς φιλα- 
° ~ \N , 
λήϑεις μικρὰ προσδεῖναι προεδσυμήδπημεν, εἰδότες OTL οὐκ 
ο > / ~ 
45 ἀδύνατον ἀληϑείας παρατεδείσης ἄγνοιαν φυγεῖν. 
μ᾿ A ~ 
13. ”ASeou piv οὖν we οὐκ ἐσμέν, TOV δημιουργὸν τοῦδε 
μ § ᾽ 


- 4 ’ δ - « ra Ν 
Ourredtonable τὸν παντοῦ σεβόμενοι, ἀνενδεῆ αἱμάτων Kal 


service. = ΄, ς 5 Ὁ “2 ΄ 
σπονδῶν καὶ ϑυμιαμάτων, ὡς ἐδιδάχϑημεν, λέ- 


΄ ye & fs , 0}, ἘΣ (dhe 
γοντες, λόγῳ εὐχῆς Kal εὐχαριστίας Ep οἷς προσφερόμενα 
- - , 3 zd - Ν 
ὅπᾶσιν, don δύναμις, αἰνοῦντες, μόνην ἀξίαν αὐτοῦ τιμὴν 
VA Le x Ν ς ΡΟΣ , ᾿] Ν ᾿ 
ταύτην παραλαβόντες, τὸ τὰ UT ἐκείνου εἰς διατροφὴν γε- 
, > Ν ὃ = > be € ~ Ν - ὃ ΄ 
νύμενα οὐ πυρὶ δαπανᾶν, ἀλλ᾽ ἑαυτοῖς καὶ τοῖς δεομένοις 
: , δι. ἢ δὲ 5 ' ” ἊΝ x , Ν 
προσφέρειν, ἐκείνῳ δὲ εὐχαρίστους ὄντας διὰ λόγου πομπὰς 
4 - - τ 
καὶ ὕμνους πέμπειν ὑπέρ τε τοῦ γεγονέναι καὶ τῶν εἰς EU- 
’ ’ - 
τορωστίαν πύρων πάντων, ποιοτήτων μὲν γονῶν καὶ μετα- 
3 ΝΗ € ~ N ~ ar 5) 2 , Pa QA 
βολῶν ὡρῶν, καὶ τοῦ πάλιν ἐν ἀφϑαρσίᾳ γενέσϑαι διὰ 
, Ν > 3 - - ΟῚ 
πίστιν τὴν ἐν αὐτῷ αἰτήσεις πέμποντες, τίς σωφρονῶν οὐχ 
¢ A. » 3 df S ὃ ὃ ΄ x » , , ΕἾ = 
ὁμολογήσει; ‘Tov διδάσκαλόν τε τούτων γενόμενον ἡμῖν 
Ν Σ => (ahd Pp] ~ Pa Ν on a 
καὶ εἰς τοῦτο γεννησέντα Ἰησοῦν Χριστόν, τὸν σταυρωδέντα 
a4 ~ 5 3 
15 ἐπὶ Ποντίου Πιλάτου, τοῦ γενομένου ἐν ᾿Ιουδαίᾳ ἐπὶ χρό- 
΄ , 2 Td cA ’ ~ ~ 
νοις Τιβερίου Καίσαρος ἐπιτρόπου, υἱὸν αὐτοῦ τοῦ ὄντως 
ἘΝ. are avr PSN ie. δ , ’ " oo UP. 
“εοῦ μαδόντες Kal Ev δευτέρᾳ χώρᾳ ἔχοντες, πνεῦμά TE 
ἐν 5 “ ᾽, 7 Ν , - 2 Δ 
προφητικὸν ἐν τρίτῃ τάξει ὅτι μετὰ λόγου τιμῶμεν, ἀποδεί- 
᾿] “ (ἊΝ Ν , ς - ’ ὃ , 
Eoucv. ᾿Ενταῦϑα yap μανίαν ἡμῶν καταφαίνονται, δευτέ- 
, Ν Ν 5) ΑἿΣ ΑΝ OBE Gira ‘ ’ 
20 ραν χώραν μετὰ τὸν ἄτρεπτον Kal asl ὄντα “εὸν καὶ γεννή- 


κ ς , 5) , , , Ὁ, ὑδε , 
TOopa TOV ATAVTWV ἀνπϑρώπῳ σταυρωδέντι διδόναι μας Aé- 


THE FIRST APOLOGY. ibs 


’ ~ = 
YOVTEC, ἀγνοοῦντες τὸ ἐν τούτῳ μυστήριον, ᾧ προσέχειν 
ὑμᾶς ἐξηγουμένων ἡμῶν προτρεπόμεϑα. 
14. Προλέγομεν γὰρ ὑμῖν φυλάξασϑαι, μὴ οἱ προδιαβε- 
~ ’ Ὁ - 
The demons βλημένοι ὑφ᾽ ἡμῶν δαίμονες ἐξαπατήσωσιν ὑμᾶς 
ma Ign are ei 2 . 
Christians. καὶ ἀποτρέψωσι τοῦ dAwe ἐντυχεῖν Kal συνεῖναι 
- ’ ,’ , A ΕΣ & ~ ’ αἷς 
τὰ λεγύμενα (ἀγωνίζονται γὰρ ἔχειν ὑμᾶς δούλους καὶ 
ς ’, ‘ Ως N 5 0.» , 5) , Ν S ie ek 
ὑπηρέτας, Kal ποτὲ μὲν CL ὀνείρων ἐπιφανείας, ποτὲ δ᾽ αὖ 5 
= ~ ~ ~ U 
διὰ μαγικῶν στροφῶν χειροῦνται πάντας τοὺς οὐκ EG 
e 6 Ν - νὴ τ , > , aA vA 
ὕπως ὑπὲρ τῆς αὐτῶν σωτηρίας ἀγωνιζομένους), ὃν τρό- 
Ne ee ~ \ ‘ ~ ,ἅ - > , Ν > , 
πον καὶ ἡμεῖς μετὰ TO τῷ λόγῳ TELGSHVAaL ἐκείνων μὲν ἀπέ- 
~ Ν z a 3 Da Ν ~ Εἰ tC ’ - 
στημὲν, Sew δὲ μόνῳ τῷ ἀγεννήτῳ διὰ τοῦ υἱοῦ ἑπύόμεϑα 


ec 7 ‘ , , = Ν, ἴω ’ 
Ol πάλαι μὲν TOPVELALC χαίροντες, νυν δὲ σωφροσύνην μο- 


— 


0 
? , 7 C Ν Ν - , 4 
νην ἀσπαζόμενοι" οἱ δὲ καὶ μαγικαῖς τέχναις χρώμενοι, 
" 5 - Ξ Q ’ Ἶ ᾽ δὲ ~ ¢ “πῶ Ἂς ἊΨ red τ ᾽ὔ Ξ ᾽ὔ 
αγανδῷ καὶ ἀγεννήτῳ Sew ἑαυτοὺς ἀανατεσεικότες ᾿ χρημά- 
Qa Ν ’, ς , \ αλλ , 
των δὲ Kal κτημάτων οἱ πύρους παντὸς μᾶλλον στέργοντες, 
- x -(δον 9} πε τ 1 ‘ , ts Ν ὃ , 
νῦν καὶ ἃ ἔχομεν εἰς KOLVOY φέροντες Kal παντὶ δεομένῳ 
- A 7 ν᾿ - 4A 
κοινωνοῦντες * οἱ μισάλληλοι δὲ καὶ ἀλληλοφύνοι Kal πρὸς 15 
Ν > € ’ὔ Ν Ss! v ec , Ν ἈΝ 
τοὺς οὐχ ὁμοφύλους διὰ τὰ ἔϑη καὶ ἑστίας κοινὰς μὴ ποι- 
’, - x Ἀ iba s Ἃ - ἔπ ἢ - δί 
ObMEVOL, νῦν μετὰ τὴν ἐπιφάνειαν τοῦ Χριστοῦ ὁμοδίαιτοι 

, Oe Ὁ ἃ - - - 3 , Ν Ἀ Aol 
γινόμενοι καὶ ὑπὲρ τῶν ἐχϑρῶν εὐχύμενοι, καὶ τοὺς αδίκως 

κε , ie e ες Ν. QA ~ 
μισοῦντας πείδειν πειρώμενοι, OTWE οἱ κατὰ τὰς TOU Χρι- 

- Ν e ’ ? IP: εἰ Ν 
στοῦ καλὰς ὑποϑημοσύνας βιώσαντες εὐέλπιδες ὦσι σὺν 2 
Gs ~ ~ A ~ a. , ~ 
ἡμῖν τῶν αὐτῶν παρὰ τοῦ πάντων δεσπόζοντος JEOU TU- 
χεῖν. Ἵνα δὲ μὴ σοφίζεσϑαι ὑμᾶς δόξωμεν, ὀλίγων τινῶν 

- , τὸ - - - ? ν᾿ - 
τῶν παρ᾽ αὑτοῦ τοῦ Χριστοῦ διδαγμάτων ἐπιμνησϑῆναι κα- 
ΧΟ 7 A ~ 5 Ἂ ᾽ὕ id ty fa Ν ς ’, 
ὥς ἔχειν πρὸ τῆς ἀποδείξεως ἡγησάμεδα, καὶ ὑμέτερον 
> ~ ’ >) ~ ~ 
ἔστω we δυνατῶν βασιλέων ἐξετάσαι εἰ adySwe ταῦτα δε- 25 
δ, - b>) 
διδάγμεδα καὶ διδάσκομεν. Bpayete δὲ καὶ σύντομοι παρ 
>) ~ ᾽ὕὔ ’» e , \ A c ~ > Q 
αὐτοῦ λόγοι γεγόνασιν ᾿ οὐ γὰρ σοφιστὴς ὑπῆρχεν, ἀλλὰ 


Ἂ - ,: “ as = 
δύναμις Leov ὁ λόγος αὐτοῦ ἦν. 


14 JUSTIN MARTYR. 


~ ~ s ἷ. 
15. Περὶ μὲν οὖν σωφροσύνης τοσοῦτον εἶπεν " Ὃς ἂν 
μ ἧς 
A ~ ’ ~ }ὔ 
Christ's own ἐμβλέψῃ γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὑτῆς, ἤδη 
teachings. ~ Ξ Ξ es 
cS ἐμοίχευσε τῇ καρδίᾳ παρὰ τῷ eq. Καί" Ei 
/ 
ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε, ἔκκοψον αὐτόν " 
. - / 
δ συμφέρει yap σοι μονόφϑαλμον εἰσελϑεῖν εἰς τὴν βασιλείαν 
- ᾿ - vx Ἂς = , ~ >) Ν bey of 
τῶν οὐρανῶν, ἢ μετὰ τῶν δύο πεμφϑῆναι εἰς TO αἰώνιον 
- \ ~ > >) , 
πῦρ. Kai’ Ὃς γαμεῖ ἀπολελυμένην ἀφ᾽ ἑτέρου ἀνδρός 
~ ἣν» ‘ee , , e ’ , ~ φ Ν 
μοιχᾶται. Kai’ Eliot τινες οἰτινες εὐνουχίσσησαν ὑπὸ 
- > f. SX Ν Διο , ’ ~ “4. ἃ Q ray 
τῶν ἀνϑρώπων, εἰσὶ δὲ οἱ ἐγεννήϑησαν εὐνοῦχοι, εἰσὶ δὲ οἵ 
; , ΄ N N N , ~ " Ὁ ας N 
10 εὐνούχισαν ἑαυτοὺς διὰ THY βασιλείαν τῶν οὐρανῶν " πλὴν 
, 7 ~ ~ ¢ ἈΝ ς ’, > 
οὐ πάντες τοῦτο χωροῦσιν. Ὥστε καὶ οἱ νύμῳ ἀνϑρω- 
, ὃ A , ’ ς ΝΥ ἈΝ Ἂς -ε , ὸ W 
πίνῳ διγαμίας ποιούμενοι ἁμαρτωλοὶ Tapa τῷ ἡμετέρῳ OL 
᾽ὔὕ , 4, ‘ id ’; ΝΥ Ν. ‘ 5 
δασκάλῳ εἰσί, καὶ οἱ προσβλέποντες γυναικὶ πρὸς τὸ ἐπι- 
= Steen Σ ς > r 
ϑυμῆσαι αὐτῆς ᾿ οὐ yap μόνον ὁ μοιχεύων ἔργῳ ἐκβέβληται 
>) ’ ~ rd Ν Ν € ~ ? ς τ, = 
Tap αὐτῷ, ἀλλὰ Kal ὁ μοιχεῦσαι βουλόμενος, WE οὐ τῶν 
5, ~ , ~ ~ ’ Ἂν Ν - 5 re 
ἔργων φανερῶν μόνον τῷ Seq, ἀλλὰ καὶ τῶν ἐνθυμημάτων. 
Καὶ πολλοί τινες καὶ πολλαὶ ἑξηκοντοῦται καὶ ἑβδομηκον- 
- \ ~ ~ , 
τοῦται, Ol ἐκ παίδων ἐμαϑητεύδησαν τῷ Χριστῷ, apvopot 
5 , - 9 ’ 
διαμένουσι᾽ καὶ εὔχομαι κατὰ πᾶν γένος ἀνυρώπων τοιού- 
=~ > ~ 
2roue δεῖξαι. Τί yap καὶ λέγομεν TO ἀναρίϑμητον πλῆϑος 
- [A -- , 
τῶν ἐξ ἀκολασίας μεταβαλόντων καὶ ταῦτα μαδόντων; Ov 
" \ J >A, Ἂν, ’ τ ’ Ἄς 
γὰρ τοὺς δικαίους οὐδὲ τοὺς σώφρονας εἰς μετάνοιαν ἐκάλε- 
, 2 - Ὁ ’ὔ; 
σεν ὁ Χριστὸς, ἀλλὰ τοὺς ἀσεβεῖς καὶ ἀκολάστους καὶ ἀδί- 
wm LC? ἡ / 
κους. Εἶπε δὲ οὕτως" Οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ 
Ἐ A 3 » J, Ν e Ss 3 ’ ’ 
25 ἁμαρτωλοὺς εἰς μετάνοιαν. Θέλει γὰρ ὁ πατὴρ ὃ οὐράνιος 
Ν »Ἥ φ“Φ NS δ ἡ οἷ Ν , ’ ~ X 
τὴν μετάνοιαν TOV ἁμαρτωλοῦ ἢ τὴν κόλασιν αὐτοῦ. ἹΠερὶ 
Ν - , ¢ ~ +f Ἔ ΟῚ , ~ ~ 
δὲ τοῦ στέργειν ἅπαντας ταῦτα ἐδίδαξεν" Ei ἀγαπᾶτε τοῦς 
3 - - ~ , 
ἀγαπῶντας ὑμᾶς, τί καινὸν ποιεῖτε; Kai yap οἱ πόρνοι 


~ ~ >] Ν - Ξ , ~ 
τοῦτο ποιοῦσιν. ᾿Εγὼ δὲ ὑμῖν Néyw* Evyeove ὑπὲρ τῶν 


THE FIRST APOLOGY. 15 


~ € ~ 5 - - ξ - 
ἐχυρῶν ὑμῶν καὶ ἀγαπᾶτε τοὺς μισοῦντας ὑμας καὶ εὐλο- 80 
~ = ” (« ~ 
γεῖτε τοὺς καταρωμένους ὑμῖν Kal εὔχεσϑε UTEP τῶν ETNPE- 
’ 6 - 5 Q 4 - - , \ 
αζόντων ὑμᾶς. Eic¢ δὲ τὸ κοινωνεῖν τοῖς δεομένοις καὶ 
- ~ ? 5 - ~ 
μηδὲν πρὸς δόξαν ποιεῖν ταῦτα ἔφη" Παντὶ τῷ αἰτοῦντι 
Ἂ 4 » ς “5 - é 
δίδοτε καὶ τὸν βουλόμενον δανείσασϑαι μὴ ἀποστραφῆτε 
A » | - ~ ΠῚ 
εἰ γὰρ δανείζετε παρ᾽ ὧν ἐλπίζετε λαβεῖν, τί καινὸν ποι- 35 
-Ξ ~ ~ ~ ς - 
εἴτε; Τοῦτο καὶ οἱ τελῶναι ποιοῦσιν. Ὑμεῖς δὲ μὴ Sn- 
, ς ~ 4 Ν - - δ᾽ Ν ἂν - > 
σαυρίζ ete ἑαυτοῖς ἐπὶ τῆς γῆς; ὕπου σὴς Kal βρῶσις ἀφα- 
/ e ~ 
νίζει καὶ λῃσταὶ διορύσσουσι σησαυρίζετε δὲ ἑαυτοῖς ἐν 
~ ’ ~ [7] ” Ν ” ~ ’ , mm? 
τοῖς Ovpavote, ὕπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει. Ti 
Ἀ 3 - ” vn ‘ Ὁ» Ὁ“ , Ν 
γὰρ ὠφελεῖται ἄνϑδρωπος, ἂν τὸν κόσμον ὅλον κερδήσῃ, τὴν 40 
>) ~ > \ , 3 - > 7 
δὲ ψυχὴν αὐτοῦ ἀπολέσῃ; Ἢ τί δώσει αὐτῆς ἀντάλλαγμα 5 
Ss ~ ἊΨ ~ , , - 
Θησαυρίζετε οὖν ἐν τοῖς οὐρανοῖς, ὅπου οὔτε σὴς οὔτε Ξβρῶ- 
5) 4 , 
σις ἀφανίζει. Kai? Γίνεσϑε δὲ χρηστοὶ καὶ οἰκτίρμονες, ὡς 
Kae Ἂν ς - ’ ᾿] Q , , A 3 6 
καὶ ὁ πατὴρ ὑμῶν χρηστός ἐστι καὶ οἰκτίρμων, καὶ τὸν ἥλιον 
ΕῚ ~ ᾿ , 9 \ [τ A 4 , ‘ 
αὐτοῦ ἀνατέλλει ἐπὶ ἁμαρτωλοὺς καὶ δικαίους καὶ πονη- 45 
Ν ~ » 
povc. Μὴ μεριμνᾶτε δὲ τί φάγητε ἢ τί ἐνδύσησϑε. Οὐχ 
a = ~ -~ = , 
ὑμεῖς τῶν πετεινῶν καὶ τῶν ϑηρίων διαφέρετε; Καὶ 6 Sede 
, » 4 Ν Lt - , te ἍἋ Ἄς ’ 
τρέφει αὐτά. Μὴ οὖν μεριμνήσητε τί φάγητε ἢ τί ἐνδύ- 
Qa id Ν ε Ν ς - '- Ὁ) fe ¢ ? 
onsve*’ οἷδε γὰρ ὃ πατὴρ ὑμῶν ὃ οὐράνιος ὅτι τούτων 
, ” ~ Qa Ἀ , ~ > ~ Ν 
χρείαν ἔχετε. Ζητεῖτε δὲ τὴν βασιλείαν τῶν οὐρανῶν, καὶ 50 
- ? , (¢ ~ er A (οὗ a 
ταῦτα πᾶντα προστεδήσεται ὑμῖν. ᾿Οπου yap ὁ Snoavpdc 
> τ - ῳν δ - - > fe Dive Ν - 
ἐστιν, ἐκεῖ καὶ ὁ νοῦς τοῦ avYpwrov. Καί" Μὴ ποιεῖτε 
ἘΞ 4 Q 5 δ- ἘΌΝ - Ε 3 , > δὲ ’ὔ 
ταῦτα πρὸς τὸ σεασῆναι ὑπὸ τῶν ἀνθρώπων, εἰ δὲ μή γε, 
4 > , - Q ~ ~ a 
μισπὸν οὐκ ἔχετε παρὰ τοῦ πατρὸς ὑμῶν TOU ἐν τοῖς OUPA- 
νοῖς. 55 
16 Ul ἈΝ δὲ elas AD - [εν ‘a ἰδ Q ~ 
. Περὶ δὲ τοῦ ἀνεξικάκους εἶναι καὶ ὑπηρετικοὺς πᾶσι 
CS ae , a oo ~ ie we! = fh ~ A , 
Bear all things, Καὶ ἀοργήτους a ἔφη ταῦτά ἐστι" Τῷ τύπτοντί 


Swear ποῦ αἴ 8]], N , , N N » Ν 
σου την σιαγονα, TAPENE Kal τὴν ἄλλην, kat 


nd 


16 JUSTIN MARTYR. 


‘ ” , ‘ ~ ΩΝ 4 c ’ Ν ’ 
τὸν alpovTa σου τὸν χιτῶνα ἢ τὸ ἱμάτιον μὴ κωλύσῃς. 
Δ 3. 3) - U ~ ἢ, τὰ 

ὅδ Ὃς δ᾽ ἂν ὀργισϑῇ, ἔνοχός ἐστιν εἰς τὸ πῦρ. Παντὶ δὲ ἀγ- 
Q ’ ξ - 
γαρεύοντί σε μίλιον, ἀκολούϑησον δύο. Λαμψάτω δὲ ὑμῶν 

Ν λὰ »" »" a - > 5 6 e λέ 
τὰ καλὰ ἔργα ἔμπροσϑεν τῶν ἀνϑρώπων, ἵνα βλέποντες 

4 4 , e ~ 4 , ~ , ~ , 
σ“αυμάζωσι τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. Ov 
x > U ὃ ~. > δὲ Ν ἊΣ = Pr 
yap ἀνταίρειν δεῖ ᾿ οὐδὲ μιμητὰς εἶναι τῶν φαύλων βε- 
- 5 ἃς ~ ~ 
10 [Ξούληται ἡμᾶς, ἀλλὰ διὰ τῆς ὑπομονῆς καὶ πρᾳότητος ἐξ 
~ ~ / 
αἰσχύνης καὶ ἐπιδυμίας τῶν κακῶν ἄγειν πάντας προετρέ- 
[ἡ pe) x ~ ~ > 3¢ ~ , 
wWaro. Ὅ ye καὶ ἐπὶ πολλῶν τῶν παρ᾽ ὑμῖν γεγενημένων 
> ~ 5" os Ὁ , Ν ΄ , € 
ἀποδεῖξαι ἔχομεν ᾿ ἐκ βιαίων καὶ τυράννων μετέβαλον, ἡτ- 
, X ’ ’ ’ ’ 
τηδέντες ἢ γειτόνων καρτερίαν βίου παρακολουϑήσαντες 
Ψ ς WN 
157) συνοδοιπόρων πλεονεκτουμένων ὑπομονὴν ξένην κατανο- 
, Ἃ ΄ὔ α 7 by Ν δὲ 
ἥσαντες ἢ συμπραγματευομένων πειραζέντες. ερὶ δὲ 
~ ee , ὅλ aA a> δὲ λέ ay, ¢ 
τοῦ μὴ ὀμνύναι ὅλως, TAaANSH δὲ λέγειν asl, οὕτως παρεκε- 
λ ’ - ἌΡ. , ὅλ " δὲ CP am Ν, Ν , 
εὐσατο Μὴ oudonte ὅλως. ᾿Εστω δὲ ὑμῶν τὸ val vat, 
Ν Ν ΩΝ aA A x A ’ 5 - - 
καὶ τὸ OD οὔ" τὸ δὲ περισσὸν τούτων ἐκ τοῦ πονηροῦ. 
ς - - Ὁ U 
ο Ὥς δὲ καὶ τὸν Sedov μόνον δεῖ προσκυνεῖν, οὕτως ἔπεισεν 
ἢ a od 
εἰπών ᾿ Μεγίστη ἐντολή ἐστι" Κύριον τὸν Sedov σου προσ- 
, Ν 2) ~ , r ’ > OX fod of 
κυνήσεις Kal αὐτῷ μόνῳ λατρεύσεις ἐξ ὅλης τῆς καρδίας 


Nee Ὁ) 


᾿ ve. ὅλ - 5 » ’ ΩΝ Ss ἣν Ν 
σου καὶ ἐξ ὅλης τῆς ἰσχύος σου, κύριον τὸν σεὸν τὸν ποι- 
’ » 7, eS AS6 2) ~ eee Bes ὁ 
ἥσαντά σε. Καί" Προσελδόντος αὑτῷ τινος καὶ εἰπόντος 
7 >] 9 e >! 5 
ο" Διδάσκαλε ἀγαϑέ, ἀπεκρίνατο λέγων Οὐδεὶς ἀγαϑός, εἰ 
Ν ’ (Seow Ν ς ’ὔ Ν ’ A δ᾽ Ἃ A Che 
μὴ μόνος ὁ ϑεὸς ὁ ποιῆσας τὰ πάντα. Οἱ ὁ ἂν μὴ εὑρί- 
- ! 
σκωνται [βιοῦντες ὡς ἐδίδαξε, γνωριζέσπωσαν μὴ ὄντες 
\ A , ~ ~ 
Χριστιανοί, κἂν λέγωσιν διὰ γλώττης τὰ τοῦ Χριστοῦ δι- 
«7 ᾿ ’ δ ᾿ , , : ‘ N Ἀν “ΕΝ 
δάγματα οὐ γὰρ τοὺς μόνον λέγοντας, ἀλλὰ τοὺς καὶ τὰ 
" ΄ aS 2} - eee an r 
80 ἔργα πράττοντας σωδήσεσϑαι Edn. Hime yap οὕτως 
’ ~ σ 
Οὐχὶ πᾶς ὃ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν 


βασιλείαν τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ ϑέλημα τοῦ πα- 


THE FIRST APOLOGY. 17 


, ~ 9 - “ ~ CAN A bd ’ Ν 
τρός μου τοῦ ἐν τοῖς οὐρανοῖς. Ὃς γὰρ ἀκούει μου καὶ 
~ ἣν , ~ > 
ποιεῖ ἃ λέγω, ἀκούει τοῦ ἀποστείλαντός ps. Πολλοὶ δὲ 
> ~ , e - - 5 - ~ 9 ? Ἂ , A 
ἐροῦσί por’ Κύριε κύριε, ov τῷ σῷ ὀνόματι ἐφάγομεν Kal 35 
BJ , Ν ? 9 fe a ’ 5 - 9 ~ - 
ἐπίομεν καὶ δυνάμεις ἐποιήσαμεν ; Καὶ τότε ἐρῶ αὐτοῖς 
>) A ~ ’ 2 “ ~ 9 7 ~ > , , 
Αποχωρεῖτε ἀπ᾿ ἐμοῦ ἐργάται τῆς ἀνομίας. Tore κλαυ- 
5 Ν 7 Ν A ~ > ’ Ὁ ς Ν , 
μὸς ἔσται καὶ βρυγμὺς τῶν ὀδόντων, ὅταν οἱ piv δίκαιοι 
λά CG ς nA e δὲ “Δ ἢ , b] \ Iz 
ἄμψωσιν we 6 ἥλιος, οἱ δὲ ἄδικοι πέμπωνται εἰς τὸ αἰώ- 
~ Ἁ - -- 
νιον πῦρ. Πολλοὶ γὰρ ἥξουσιν ἐπὶ τῷ ὀνόματί μου, ἔξω- 40 
Ν ᾽ ’ , , 
δὲν μὲν ἐνδεδυμένοι δέρματα προβάτων, ἔσωϑεν δὲ ὄντες 
- e 5 - , - 
λύκοι ἅρπαγες " ἐκ τῶν ἔργων αὐτῶν ἐπιγνώσεσϑε αὐτούς. 
- , ~ 
Πᾶν δὲ δένδρον, μὴ ποιοῦν καρπὸν καλόν, ἐκκόπτεται Kal 
- Ξ r > 
εἰς πῦρ βάλλεται. Κολάζεσϑαι ξὲ τοὺς οὐκ ἀκολούξως 
~ - ,’ - alr} ~ 
τοῖς διδάγμασιν αὐτοῦ [βιοῦντας, λεγομένους δὲ μόνον Χρι- 45 
’ ρ΄ yi at ¢ ~ >] ~ 
στιανούς, καὶ ὑφ᾽ ὑμῶν ἀξιοῦμεν. 
Ἃ A ~ ΄ , ~ 
17. Φόρους δὲ καὶ εἰσφορὰς τοῖς ὑφ᾽ ὑμῶν τεταγμένοις 


Η ~ \ 7 , a ’ «ς 
‘Render unto πανταχοῦ πρὸ πάντων πειρώμεθα φέρειν, ὡς 


Caesar.’ 5) ’ 2 5 - σ ΛΝ τὶ \ ~ 
ἐδιδάχϑημεν παρ᾽ αὐτοῦ. Kar ἐκεῖνο yap τοῦ 


~ ve Ν 2 ’ > , >) δεῖ , 
Kalpou προσελδόντες τινὲς ἡρωτων AUTUYV, εἰ OEL Καίσαρι 


’ - Se 3 ’ e 7 , te b] ’ 
φόρους τελεῖν. Καὶ απεκρίνατο Eumaré μοι, τίνος εἰκόνα 


cr 


! " = / 
TO νόμισμα ἔχει; Οἱ δὲ ἔφασαν Καίσαρος. Καὶ πάλιν 
᾽ ip 5) a) Tk Ὁ - τι , ~ , 
ανταπεκρίνατο αὐτοῖς " Απόδοτε οὖν τὰ Καίσαρος τῷ Kat- 
- - - - νυ Ν 
σαρι, καὶ τὰ τοῦ “εοῦ τῷ Jew. “OSev Seov μὲν μόνον προσ- 
. 
~ ~ , - 
κυνοῦμεν, ὑμῖν δὲ πρὸς τὰ ἄλλα χαίροντες ὑπηρετοῦμεν, 
β x ~ eed A oF ς x - Se ’ 
ασιλεῖς καὶ ἄρχοντας avspwrwy ὁμολογοῦντες καὶ εὐχό- 10 
- - le ‘ 
μενοι μετὰ τῆς βασιλικῆς δυνάμεως Kal σώφρονα τὸν λο- 
Ἀ 5 c ~ G δ- Ei δὲ δὰ τῶν “ὁ 2 ’ὔ 
γισμὸν ἔχοντας ὑμᾶς εὑρεδῆναι. Ei δὲ καὶ ἡμῶν εὐχομέ- 
Ἂ ᾽ 
νων καὶ πάντα εἰς φανερὸν τιδέντων ἀφροντιστήσετε, οὐδὲν 
ἡμεῖς βλαβησόμεϑα, πιστεύοντες, μᾶλλον δὲ καὶ πεπεισμέ- 
ΊΜ ἢ ᾽ 9 


7997 ~ Les 6) = ,’ ὃ Ἀ 4 9 
vol, Κατ ἀξίαν Των TPASEWYV EKAOTOY TIGELV OLA πυρὸς at@W=- 15 


18 JUSTIN MARTYR. 


> “ / / Ν 
νίου δίκας καὶ πρὸς ἀναλογίαν ὧν ἔλαβε δυνάμεων παρὰ 
~ >] € Α > , 
Seov, τὸν Adyov ἀπαιτηδήσεσνψαι, ὡς ὁ Χριστὸς ἐμήνυσεν 
τ Ε 5 , 
εἰπών" Ὧι πλέον ἔδωκεν ὁ Sede, πλέον καὶ ἀπαιτησήσεται 
, ~ 
παρ᾽ αὑτοῦ. 
A A 7 ~ 
18. ᾿Αποβλέψατε γὰρ πρὸς τὸ τέλος ἑκάστου τῶν γενο- 
ἔνων βασιλέων, ὅτι τὸν κοινὸν πᾶσι δάνατον 
Proofs of MEY 2 
immortality. 5 ? , 
* ἀπέδανον ᾿ ὕπερ εἰ εἰς ἀναισδησίαν ἐχώρει, Ep- 
> ~ 22 ~ 7 3 Ὁ U 
μαιον ἂν ἦν τοῖς ἀδίκοις πᾶσιν. ᾿Αλλ’ ἐπεὶ καὶ αἴσϑησις 
= , , Ν ’ ») 4 > ’ A 
sTact γενομένοις μένει καὶ κόλασις αἰωνία ἀπόκειται, μὴ 
2 λή δ- , Ν ~ ¢ Dy q~ ~ 27 
ἀμελήσητε πεισδῆναί τε καὶ πιστεῦσαι OTe ἀλησῆ ταῦτά 
" - Ἀ Ἂς N ς LO , s>> 
ἐστι. Νεκυομαντεῖαι μὲν yap καὶ αἱ adiapsopwv παίδων 
> id Ν - 3 , λή Ν e Ὰ ’ 
ἐποπτεύσεις καὶ ψυχῶν avypwrivwv κλήσεις καὶ οἱ λεγό- 
“ ». / ~ 
μενοι παρὰ τοῖς μάγοις ὀνειροπομποὶ Kal πάρεδροι Kal τὰ 
’ e 4 ~ ~ » - ~ 
10 γινόμενα ὑπὸ τῶν ταῦτα εἰδότων πεισάτωσαν ὑμᾶς ὅτι Kal 
Ν 7 5 INA > IX Ὁ ! Ν «ς - 
μετὰ Savatov ἐν αἰσδήσει εἰσὶν αἱ ψυχαί, καὶ οἱ ψυχαῖς 
5 ’ ’ Ν ἣν ’ 5 
ἀποδανόντων λαμβανόμενοι καὶ ῥιπτούμενοι ἄνϑρωποι, 
“Δ ὃ λή & , λ - ΄ Ν 
ove δαιμονιολήπτους καὶ μαινομένους καλοῦσι πάντες, καὶ 
ἣ > ~ - 3 
τὰ Tap ὑμῖν λεγύμενα μαντεῖα ᾿Αμφιλόχου καὶ Δωδώνης 
cat Πυϑοῦ ΕΞ Ὁ AAA ei 5 An Ne oe oe 
iskat [lvsouc, καὶ ὅσα adda τοιαῦτά ἐστι, Kal τὰ τῶν συγ- 
᾽’ ’ 
γραφέων διδάγματα, ᾿Εμπεδοκλέους καὶ Πυϑαγόρου, Πλά- 
Ὁ» ’ 3.6 
τωνός τε καὶ Σωκράτους, καὶ 6 wap’ Ομήρῳ βόδρος καὶ 
« ’ 3 ~ 
ἡ κάϑοδος ᾿Οδυσσέως εἰς τὴν τούτων ἐπίσκεψιν, καὶ τῶν 
\ ϑ A ’ , id = Ld A φ ’ c (=? > , 
Ta αὐτὰ τούτοις εἰπόντων " οἷς κἂν ὁμοίως ἡμᾶς ἀποδέξα- 
, > ~ >] A - \ 
20GNE οὐχ ἧττον ἐκείνων Sew πιστεύοντας, ἀλλὰ μᾶλλον, οὗ 
Ν - ᾽ Vd a) 
καὶ Ta νεκρούμενα Kal εἰς γῆν βαλλόμενα πάλιν ἀπολήψε- 
a ς - ig ne ὃ - δύ δὲ Ly 
Lal ἑαυτῶν σώματα προσδοκῶμεν, ἀδύνατον μηδὲν εἶναι 
νεῷ λέγοντες. 
κε os > A ~ 
19. Καὶ κατανοοῦντι τί ἀπιστότερον ἂν μᾶλλον δόξαι, 


’ 4 


nN 5» ! - 
ἢ εἰ ἐνισώματι μὴ ὑπήρχομεν καί τις ἔλεγεν ἐκ μικρᾶς τινος 


~ 


THE FIRST APOLOGY. 19 


ξ , ~ ~ > , , \ 
‘Why should it ῥανίδος τῆς τοῦ ανπρωπείου σπέρματος δυνατὸν 
be thoughta , r ες 5 ΤΑΝ 3 , 
thing incred- OOTEA TE KAL νευρα Kal oapkac εἰκονοποιησέντα, 
ible with you 


that God» ai Ce ae 2) Kove oie \ ~ 3. ,,..6 Η 
that God οἷα ὁρῶμεν, γενέσϑαι; ᾿ ἔστω γὰρ νῦν ἐφ᾽ ὑπο- 5 


9) ! ξ΄. a 
the dead?” Sécewe λεγόμενον. Et τις ὑμῖν μὴ οὖσι τοιού- 


δὲ , EX ‘ , Ν fe 3 ’ ὃ Ἀ 
τοις μηδὲ τοιούτων ἔλεγε; τὸ σπέρμα τὸ AVIPWTELOY δεικνὺς 
Q 5 Ξ ἊΝ ? > ~ ~D »ἢ , a 
Kal εἰκόνα γραπτῆν, ἐκ τοῦ τοιοῦδε οἷόν TE γενέσϑαι δια- 
Us Ν b) ~ fe Ψ , ’ ” 
βεβαιούμενος, πρὶν ἰδεῖν γενόμενον ἐπιστεύσατε; Οὐκ ἄν 
, 3 ks Α , ἃ “- , Q κ᾿ 
τις τολμήσειεν ἀντειπεῖν. Τὸν αὐτὸν οὖν τρόπον διὰ τὸ 10 
- > 7 >’ U 
μήπω ἑωρακέναι ὑμᾶς ἀναστάντα νεκρὸν ἀπιστία ἔχει. 
? 2 ἃ ’ Ν > Ν 2 Ἃ ? ἣ 5 - 
Αλλ᾽ ὃν τρόπον τὴν ἀρχὴν οὐκ ἂν ἐπιστεύσατε ἐκ τῆς 

- « , Ν ’ὕ ? Ny 2e C~ 
μικρᾶς pavidoc δυνατὸν τοιούτους γενέσϑαι, καὶ ὁρᾶτε γι- 

, N Sas , , , N 
νομένους, TOV αὐτὸν τρόπον λογίσασϑε ὅτι διαλυϑέντα καὶ 
Ὁ, ’ τι - > λ ’ Ν > 4 ti 
δίκην σπερμάτων εἰς γῆν avadvudévta τὰ ἀανϑρώπεια σώ- τὖ 

Ν A , a ~ ἘᾺΝ ~ Ὁ , 
ματα κατὰ καιρὸν προστάξει Seov ἀναστῆναι καὶ ἀφϑαρσίαν 
> ΟῚ ᾽ Ν 5 I ~ 
ἐνδύσασϑαι οὐκ ἀδύνατον. Ποίαν yap ἀξίαν Sov δύνα- 

λέ (τ ᾽ὕ > > ~ ~ e Sie 
μιν λέγουσιν οἱ φάσκοντες εἰς ἐκεῖνο χωρεῖν ἕκαστον, ἐξ 
Ὁ ΨΈΡΈΓΝΟΝ νη νου. 
οὗπερ ἐγένετο, καὶ παρὰ ταῦτα μηδὲν ἄλλο δύνασϑαι μηδὲ 
‘ , , » λέ - ἀλλ᾽ > ~ - [7 
τὸν Jedv, οὐκ ἔχομεν λέγειν " ἀλλ᾽ ἐκεῖνο συνορῶμεν, ὅτι 20 
, Ἃ ,’ , A s , Ν be 
οὐκ ἂν ἐπίστευσαν δυνατὸν εἶναι τοιούτους ποτὲ γενέσϑαι, 
ς , SE Ν Ν ‘ - ’ Ὁ aw € ’ 
ὑποίους καὶ ἑαυτοὺς Kal TOV σύμπαντα KOopOY Kal ἐξ ὁποί- 
Ξ , ὉΓΕ σὲ Κ - ( δὲ ld J Ν - 
wy γεγενημένα ὁρῶσι. Κρεῖττον δὲ πιστεύειν καὶ τὰ τῇ 
ς = ’ No 9 ’ Ἰδύ “ον Ὁ ’ - ” 
ἑαυτῶν φύσει καὶ ἀανϑρώποις advvara, ἢ ὁμοίως τοῖς ἀλ- 
a ~ ᾽ὔ 5 δὴ δ Ν ει ΄ 
λοις ἀπιστεῖν, παρειλήφαμεν, ἐπειδὴ καὶ τὸν ἡμέτερον διδά- 96 

? ~ ‘ ” δ, κα - Xe ONG 

σκαλον ᾿Ιησοῦν Χριστὸν ἔγνωμεν εἰπόντα" Ta ἀδύνατα 
ἂν 05 , ee \ \ ~ é N ~ 
Tapa ἀνδ)ρώποις δυνατὰ παρὰ Jew. Καί Μὴ φοβεῖσϑε 
᾽ - - Ν ~ 
Tove ἀναιροῦντας ὑμᾶς Kal μετὰ ταῦτα μὴ δυναμένους τι 

- - ἣν Ν 4 δ᾽ - / 

ποιῆσαι, εἶπε, φοβήδητε δὲ τὸν μετὰ TO ἀποϑανεῖν δυνά- 
Ν {πὶ 5 ~ 
μενον καὶ ψυχὴν Kal σῶμα εἰς γέενναν ἐμβαλεῖν. “H δὲ 80 


, ? 9 ’ U 4 b) 
γέεννά ἐστι τύπος, ἔνδα KoAaZeclae μέλλουσιν οἱ ἀδίκως 


20 JUSTIN MARTYR. 


, ~ 
βιώσαντες Kal μὴ πιστεύοντες ταῦτα γενήσεσϑαι, ὅσα ὁ 
aN ~ ~ 
Sede διὰ τοῦ Χριστοῦ ἐδίδαξε. 
20. Καὶ Σίβυλλα δὲ καὶ Ὑστάσπης γενήσεσϑαι τῶν 


= > , Wy 4A ‘ , 
ἘΠ ΤΠ (AGH φναρτῶν ἀνάλωσιν διὰ πυρὺς ἔφασαν. ΟΥὗλες 
ogies. Teste , ae , Ae 
David cum YOMEVOL δὲ Srwikot φιλόσοφοι καὶ αὐτὸν τὸν 


Sibylla. mS s 
Sedv εἰς πῦρ ἀναλύεσϑαι δογματίζουσι καὶ αὖ 
‘ ’, 
δπάλιν κατὰ μεταβολὴν τὸν κύσμον γενέσϑαι λέγουσιν" 
ἡμεῖς δὲ κρεῖττό 5 λλομέ Dy c 
ἡμεῖς δὲ κρεῖττόν τι τῶν μεταβαλλομένων νοοῦμεν τὸν 
» Ἂς ’ , Ὧν \ Ae , Ν - 5 
πάντων ποιητὴν “εόν. Et οὖν καὶ ὁμοίως τινὰ τοῖς παρ 
ὑμῖν τιμωμένοις ποιηταῖς καὶ φιλοσόφοις λέγομεν, ἔνια δὲ 
Ν , ἘΞΌΝ ET Ν ’ Were ὃ ΤΕΣ , \ 
καὶ μειζόνως καὶ Selwe καὶ μόνοι μετὰ ἀποδείξεως, τί Tapa 
’ ἰδίκ ’ 5 ᾿ Τ - Ἂς λέ Cage ς Ν 5 - 
τοπάντας αδίκως μισούμενα ; Τῷ γὰρ λέγειν ἡμᾶς ὑπὸ δεοῦ 
- - ’, 
πάντα κεκοσμῆσϑαι καὶ γεγενῆσϑαι Πλάτωνος δόξομεν λέ- 
’ 5 ~ -_ =~ - ~ 
yew δόγμα" τῷ δὲ ἐκπύρωσιν γενέσϑαι Στωϊκῶν" τῷ δὲ 
7 a Ὁ , S12 Ν x Ὁ. ” \ ~ 
κολάζεσξαι ἐν aloSioet καὶ μετὰ Savaroyv οὔσας τὰς τῶν 
~ ’ ~ 
ἀδίκων ψυχάς, τὰς δὲ τῶν σπουδαίων ἀπηλλαγμένας τῶν 
~ io ~ 3 , Ν al A 
τοτιμωριῶν εὖ διάγειν, ποιηταῖς Kal φιλοσόφοις τὰ αὐτὰ λέ- 
Ξ “ εν - - ars , , 
yew δόξομεν " τῷ δὲ Kal μὴ δεῖν χειρῶν ἔργα avSpwTove 
προσκυνεῖν, Μενάνδρῳ τῷ κωμικῷ καὶ τοῖς ταῦτα φήσασι 
piers: 4 , 4 , ἊΝ Ν ὃ Ν - 
ταὐτὰ φράζομεν " μείζονα γὰρ τὸν δημιουργὸν τοῦ σκευα- 
ap he 
ζομένου ἀπεφήναντο. 
- , ~ ~ 
21. Τῷ δὲ καὶ τὸν λόγον, 6 ἐστι πρῶτον γέννημα τοῦ 
a os 5} 5 ce, - ee ~ 
Analogies to σεοῦ, ἄνευ ἐπιμιξίας φάσκειν ἡμᾶς γεγεννῆσδαι, 
the history 5 ΕΣ 5 Υ N Qs cies Ν = 
of Christ. ‘“Incouyv Χριστὸν Tov διδάσκαλον ἡμῶν, Kal TOU- 
, Ἄγ aq , . 3 , τ᾿ x ἣν 
TOV σταυρωδέντα καὶ ἀποΐανοντα καὶ ἀναστάντα ἀνεληλυ- 
‘ " eens) \ N 9 Meee , 
5 ϑέναι εἰς TOV οὐρανόν, οὐ παρὰ τοὺς Tap ὑμῖν λεγομένους 
- ’ , , \ Δ᾽ Li 
υἱοὺς τῷ Aut καινὸν τι φέρομεν. Llocove yap υἱοὺς pa- 
- 9 να ’ - i >? , 
σκουσι τοῦ Διὸς οἱ Tap ὑμῖν τιμώμενοι συγγραφεῖς, ἐπί- 


Ὅν es τ - , No ‘ ς Ν Q 7 
OTAOVE Epunv MEV, AOYOV TOV EPUNVEUVTIKOV Kal TAVTWYV 


THE FIRST APOLOGY. 21 


διδάσκαλον, ᾿Ασκληπιὸν δὲ καὶ ϑεραπευτὴν γενόμενον, 


Ψ 
κεραυνωϑέντα ἀνεληλυϑέναι εἰς οὐρανόν, Διόνυσον δὲ δια- τὸ 
ς - ᾽’ ς Ν 
σπαραχϑέντα, Ἡρακλέα δὲ φυγῇ πόνων ἑαυτὸν πυρὶ δόντα, 
A Zr 
τοὺς ἐκ Λήδας δὲ Διοσκούρους, καὶ τὸν ἐκ Δανάης Περσέα, 
2. 6 - 
καὶ τὸν ἐξ ἀνδρώπων δὲ ἐφ᾽ ἵππου Πηγάσου Βελλεροφόν- 
, Α , Ν 9 10 “ N ς , ἀν ἢ 
την. Τί γὰρ λέγομεν τὴν ᾿Αριάδνην καὶ τοὺς ὁμοίους αὐτῇ 
» Ἂν > 
KatTynotsplavat λεγομένους ; Kat τί yap τοὺς ἀποδνήσκον- 15 
Se) eer) τὶ ᾽΄ «“«Δ bo Ke) 5 ’ Bate 
τας Tap ὑμῖν αὐτοκράτορας, OVE ἀεὶ ἁἀπαδϑανατίζεσδαι ἀξι- 
- A ’ id , 5 ~ ~ 
οὔντες καὶ ὀμνύντα τινὰ προάγετε ἑωρακέναι EK τῆς πυρᾶς 
> N = 
ἀνερχόμενον εἰς τὸν οὐρανὸν τὸν κατακαέντα Καίσαρα; 
~ -- [τ ἊΝ Ν 
Καὶ ὁποΐαι ἑκάστου τῶν λεγομένων υἱῶν τοῦ Διὸς ἱστο- 
- « , ‘ 107 , ’ 5 ΄ Ν 
ροῦνται αἱ πράξεις, πρὸς εἰδότας λέγειν οὐκ ἀνάγκη, πλὴν 90 
74 2 Ν Ν ‘ ~~ > ὃ , ~ 
OTL εἰς διαφορὰν Kal προτροπὴν τῶν ἐκπαιδευομένων ταῦτα 
- Ἂς ἣν - s “- ᾽’ - 
γέγραπται" μιμητὰς γὰρ δεῶν καλὸν εἶναι πάντες ἡγοῦν- 
>) , δὲ ’, - 7 , τς 
ται. ᾿Απείη δὲ σωφρονούσης ψυχῆς ἔννοια τοιαύτη περὶ 
oa ~ e - ᾽ ‘ Ν « ’ὕ Ν , ’ 
σεῶν, ὡς καὶ αὐτὸν τὸν ἡγεμόνα καὶ γεννήτορα πάντων 


γ ᾽ \ , ΄ N ‘ ’ 
κατ αὐτους Δία πατροφόντην TE Kal TATOO TOLOUTOU Ve= 


bo 
WH 


U , ~ ~ ~ ͵ 
γονέναι, Ἐρωτί τε κακῶν καὶ αἰσχρῶν ἡδονῶν ἥττω γενό- 
φως ἌΝ x ‘ oa 
μενον ἐπὶ Τανυμήδην καὶ τὰς πολλὰς μοιχευδείσας yuvat- 
Σ ~ > ~ ~ Ν 
κας ἐλθεῖν, καὶ τοὺς αὐτοῦ παῖδας τὰ ὅμοια πράξαντας 


παραδέξασϑαι. "AAX’, ὡς προέφημεν, οἱ φαῦλοι δαίμονες 


- 39 - \ 
ταῦτα ἔπραξαν. ᾿Απαϑανατίζεσϑαι δὲ ἡμεῖς μόνους δεδι- 29 
δά Ὁ A e , Q 5 , 5 τς 3 ~ ~ 

ἄγμεσα τοὺς ὁσίως καὶ ἐναρέτως ἐγγὺς Sew βιοῦντας, 
Vd > Ν ᾽ὔ 
κολάζεσϑαι δὲ τοὺς ἀδίκως καὶ μὴ μετα[άλλοντας ἐν αἰω- 
νίῳ πυρὶ πιστεύομεν. 
A ~ | ~ , ~ 

22. Υἱὸς δὲ ϑεοῦ ὁ ᾿Ιησοῦς λεγύμενος, εἰ καὶ κοινῶς μό- 

5 - 5 Qa ἢ - 
Christ’s ‘son- νὸν avipwiroc, διὰ σοφίαν ἄξιος υἱὸς Leov λέ- 

ship and its 
. - Α ᾽ - ~ 
analogies. γέσδαι πατέρα yap ἀνδρῶν τε Sewy τε πάντες 


- x 4 ~ 
συγγραφεῖς τὸν Seov καλοῦσιν. Et δὲ καὶ ἰδίως παρὰ τὴν 


22 JUSTIN MARTYR. 


‘ , ~ , 4 Ὁ a ~ λ , x , 
ὅσ κοινὴν γένεσιν γεγενν ovat αὐτὸν ἐκ “εοῦ λέγομεν λύγον 
a ~ € , ἢ - 7 Co it ~ Ν ς 
Seov, ὡς προέφημεν, κοινὸν τοῦτο ἔστω ὑμῖν τοῖς τὸν Ἐρ- 
~ ~ » 4 
μῆν λόγον τὸν παρὰ ϑεοῦ ἀγγελτικὸν λέγουσιν. Εἰ δὲ 
- ’ , ~ ~ 
αἰτιάσαιτό τις ἐσταυρῶσϑαι αὐτόν, Kal τοῦτο κοινὸν τοῖς 
, ~ cc ~ > id ~ ~ 5. 
προκατηρισμημένοις πανοῦσιν υἱοῖς Kay ὑμᾶς τοῦ Διὸς 
΄ ᾽ὔ 2 ’ὔ ‘ > e Ν. 7 κα Ten - 
το ὑπάρχει. ᾿Εκείνων τε yap οὐχ ὅμοια Ta TAN τοῦ Vava- 
v ~ ! A U ~ 
του, ἀλλὰ διάφορα ἱστορεῖται, ὥστε μηδὲ τὸ ἴδιον τοῦ πά- 


- 


er ὃ - Ω͂ ~ ἀλλ᾽ ς id , 
Sove ἥττονα δοκεῖν εἶναι τοῦτον, αλλ᾽, ὡς ὑπεσχόμενα, 
..0 ~ λ , cS , > No aAX 
προϊόντος τοῦ λόγου καὶ κρείττονα ἀποδείξομεν, μᾶλλον 
Q ὡς ἂν 7, Ξ ς Ν ’ὔ 5 = 7 , 
δὲ καὶ ἀποδέδεικται " ὁ γὰρ κρείττων ἐκ τῶν πράξεων φαί- 
Ν - 
᾿σνέται. Εἰ δὲ καὶ διὰ παρϑένου γεγεννῆσναι φέρομεν, κοι- 
Q Ν - Ν Ν , 7 (tee = δὲ λέ 
vov καὶ τοῦτο πρὸς τὸν Περσέα ἔστω ὑμῖν. “Qu ὁὲ λέγο- 
δ \ Ν x Ν Xr) ~ > , 
μεν χωλοὺς καὶ παραλυτικοὺς καὶ ἐκ γενετῆς ἀναπήρους 
- ’ A 5 ~ ~ 
ὑγιεῖς πεποιηκέναι αὐτὸν Kal νεκροὺς ἀνεγεῖραι, ὕμοια τοῖς 
ς Ἀν rN ~ ~ as x , Ν - ie 
um ᾿Ασκληπιοῦ γεγενῆσναι λεγομένοις Kal ταῦτα φάσκειν 
’ὔ 
20 δόξομεν. 
, 4 U ~ A ~ 
23. “Iva δὲ ἤδη καὶ τοῦτο φανερὸν ὑμῖν γένηται, ὅτι, 
ς , λέ ‘ a/ Ν - Χ - Ν 
Statement of ὅποσα λέγομεν μαΐοντες παρὰ τοῦ Χριστοῦ καὶ 
the argument. “ ASE Di ΟῚ ioe ~ , ἀν 
τῶν προελϑόντων αὐτοῦ προφητῶν, μονα ἀλη- 
- ’ - 

Si ἐστι καὶ πρεσβύτερα πάντων τῶν γεγενημένων συγγρα- 
, Υ , ‘ \ \ 3 Ἂν , Ἂν = — 
σφέων, Kal οὐχὶ διὰ TO ταὐτὰ λέγειν αὐτοῖς παραδεχϑῆναι 

»] ~ 2 X35, 5 Q ~ 
ἀξιοῦμεν ἀλλ᾽ ὅτι τὸ ἀληϑὲς λέγομεν" καὶ ᾿Ιησοῦς. Χριστὸς 
’ ἰδί ἘῸΝ Ὁ ΑΔ τος , Ν , > es Ae / 
μόνος ἰδίως υἱὸς τῷ Sew γεγέννηται, λόγος αὐτοῦ ὑπὰρ- 
Ν , iN δύ Ν - Nn ’ ~ 
χων καὶ πρωτότοκος Kal δύναμις, καὶ τῇ βουλῇ αὐτοῦ γε- 
, / ~ ~ 2 ~ 
νόμενος avSpwrog ταῦτα ἡμᾶς ἐδίδαξεν ἐπ᾽ ἀλλαγῇ καὶ 
~ ~ » = » 
τὸ ἐπαναγωγῇ τοῦ ἀνδρωπείου γένους " καὶ πρὶν ἢ ἐν av- 
yg , \ ui 
Spwroe αὐτὸν γενέσϑαι ἄνθρωπον φϑάσαντές τινες διὰ 
\ ~ ~ 
τοὺς προειρημένους κακοὺς δαίμονας διὰ τῶν ποιητῶν ὡς 


’ ΟΕ “Δ law ἊΝ ” e\ cee, piren 
γένομενα εἰπὸν A μυνοποιήησάαντες εφησαν, ον τρόπον Kal 


THE FIRST APOLOGY. 23 


Ν Ἴδα Ὁ - , ? ἧς = ~ 5 , 
τὰ Kad ἡμῶν λεγόμενα δύσφημα καὶ ἀσε[βὴ ἔργα ἐνήργη- 
“- ’ Q 7 SENS, ὃ , ’ ~ ἕλ 
σαν, ὧν οὐδεὶς μάρτυς οὐδὲ ἀπόδειξίς ἐστι, τοῦτον ἔ εΕὙΧΟν 15 
’ 
ποιησόμεδα. 
- on Tt? , 
24. Πρῶτον piv ὅτι τὰ ὅμοια τοῖς “Ἕλλησι λέγοντες μό- 
νοι μισούμεϑα Ov ὄνομα τοῦ Χριστοῦ, καὶ μηδὲ 
Variations of VO4 M μ μ p » Kal μηοεν 
Heathenisin. ὃ = c ς λ . 59 thes 5} ¥ 
ἀδικοῦντες ὡς ἁμαρτωλοὶ avaipotuesa, ἄλλων 
> λ - Ν δέ ὃ , "aR Ν Ν - ἈΝ 
ἀλλαχοῦ καὶ δένδρα σεβομένων καὶ ποταμοὺς καὶ μῦς καὶ 
τ ’, iN ὃ ir Ν - > , » A 
αἰλούρους Kat κροκοδείλους καὶ τῶν ἀλόγων ζώων τὰ 5 
’ὕ Q ἊΨ “- ’ ~~ BE \ 7 , ° ’ 
πολλά, Kal οὐ τῶν αὐτῶν ὑπὸ πάντων τιμωμένων, ἀλλ 
Ya °’ ’ Ul > “- , ~ 
ἄλλων ἀλλαχόσε, ὥστ᾽ εἶναι ἀσε[ξεῖς ἀλλήλοις πάντας διὰ 
A Ἂς \ ,’ Ν ’ὔ ¢ ’ 5 - id ~ ” 
TO μὴ Ta αὐτὰ σέβειν. Οπερ μόνον ἐγκαλεῖν ἡμῖν ἔχετε, 
Ὁ Ν A > Ν ¢ 4 ? ΔΝ - > a 
OTL μὴ τοὺς αὐτοὺς ὑμῖν σέβομεν “εούς, μηδὲ τοῖς aTOLa- 
- 3 Ν Νς , 5 Lee ~ 4 EIS Δ 
νοῦσι χοᾶς καὶ κνίσας καὶ ἐν γραφαῖς στεφάνους καὶ “υσίας 10 
, υ Ν “ Ν > ἈΝ Ἴ Fe Ν a U > 
(φέρομεν. ὋΟτι yap οὖν τὰ αὐτὰ παρ οἷς μὲν “εοῖ, Tap 
“- Ν , co ek te ASS ~ , 5 , .) - 
οἷς δὲ “ηρία, Tap οἷς δὲ ἱερεῖα νενομισμένα ἐστίν, ἀκριβῶς 
5 ’; 
ETIOTAONE. 
\ 
25. Δεύτερον δὲ ὅτι ἐκ παντὸς γένους ἀνξρώπων οἱ πάλαι 
a 
Christians aban- σεβόμενοι Διόνυσον τὸν Σεμέλης καὶ ᾿Απόλ- 
on the wor 
3 fi δ , 
of false gods. λωνα τὸν Λητοΐδην, οἱ ov ἔρωτας ἀρσένων ὅσα 
U “ / 
ἔπραξαν αἶσχος καὶ λέγειν, καὶ οἱ Περσεφόνην καὶ ᾿Αφρο- 
Qs Ν } Ν Noe 5? = b) , (τ Ν Ν ld 
ὀίτην, τὰς διὰ τὸν ᾿Αδωνιν οἰστρησείσας, ὧν καὶ τὰ μυστή- 5 
», “3 δὰ A 4) - ἀλλ >) , 
pia ἄγετε, ἢ ᾿Ασκληπιὸν ἢ τινα τῶν ἄλλων ὀνομαζομένων 
= Ν Σ - - 
σεῶν, καίπερ ϑανάτου ἀπειλουμένου διὰ ᾿Ιησοῦ Χριστοῦ 
») X he ~ δὲ ~ 9 , ee 
τούτων MEV κατεφρονήσαμεν, JEW δὲ TH ἀγεννήτῳ Kal απα- 
~ ¢ A >) , a 5», ὩΣ , Q A 5» 
Sel ἑαυτοὺς ἀνεθήκαμεν, ὃν οὔτε ἐπ᾽ ᾿Αντιόπην καὶ τὰς ἀλ- 
’ π 
λας ὁμοίως, οὐδὲ ἐπὶ Γανυμήδην δι οἷστρον ἐληλυϑέναι τὸ 
ζ 5 - , 
πειδόμεδα, οὐδὲ λυϑῆναι βοηδείας τυχόντα διὰ Θέτιδος 
ς A ~ ¢ 2? 5) , ὑδὲ - A ~ 
ὑπὸ τοῦ ἑκατοντάχειρος ἐκείνου, οὐδὲ μεριμνῶντα διὰ τοῦτο 


τὸν τῆς Θέτιδος ᾿Αχιλλέα διὰ τὴν παλλακίδα Βρισηΐδα 


24 JUSTIN MARTYR. 


ὀλέσαι πολλοὺς τῶν Ἑλλήνων. Kal τοὺς πειξομένους 
ἐλ ~ . Ν Qa ’ 2 ὃ , (ζ 
15 ἐλεοῦμεν ᾿ τοὺς δὲ τούτων αἰτίους δαίμονας γνωρίζομεν. 
x , ~ ~ 
26. Τρίτον δὲ Ore Kal μετὰ τὴν ἀνέλευσιν τοῦ Χριστοῦ 
ρ μ 


εἰς οὐρανὺν προεβάλλοντο οἱ δαίμονες ἀνϑρώ- 
Human agents ρ 


ns. Ν , ¢€ S ’ Ν 
pits Pemons πους τινας λέγοντας ἑαυτοὺς εἶναι Φεούς, οἱ 


id ° ~ ’ 4 ~ 
οὐ μόνον οὐκ ἐδιώχϑησαν VP ὑμῶν, ἀλλὰ καὶ τιμῶν κατ- 
ge / , , A 3 Ν , 
5 ηξιώϑησαν " Σίμωνα μέν τινα Σαμαρέα Tov ἀπὸ κωμῆης 
- A ~ ve. 
λεγομένης Γιττῶν, ὃς ἐπὶ Κλαυδίου Καίσαρος διὰ τῆς τῶν 
, Ν 
ἐνεργούντων δαιμόνων τέχνης δυνάμεις ποιήσας μαγικὰς 
“ - ᾽ὔὕ δ - ,ὕ € , } A ΩΣ 7, Of Aa 4 
ἐν τῇ πύλει ὑμῶν βασιλίδι Ρώμῃ ϑεὸς ἐνομίσϑη καὶ ἀνδρι 
7 3. ue ~ € Ν , «Ὁ 3 ὃ x >’ , 
avTt Tap ὑμῶν ὡς Sedge τετίμηται, ὃς ανὸριὰς ἀνεγήγερται 
5 ~ ~ ~ ~ U b] 
10 ἐν τῷ Τίβερι ποταμῷ μεταξὺ τῶν δύο γεφυρῶν, ἔχων ἐπι- 
γραφὴν ῥωμαϊκὴν ταύτην. ΣΙΜΩΝΙ ΔΕΩ ΣΑΓΚΤΩ. 
ΞΟ Ἂς ‘ 7 Ν - ) , ΝΥ ae, 5} 
Καὶ σχεδὸν πάντες μὲν Σαμαρεῖς, ὀλίγοι δὲ καὶ ἐν ἄλλοις 
ye id A — Ἂν ᾿ - € δὲ ~ “5 - 
EQVEGLV, ὡς τὸν πρῶτον δεὸν ἐκεῖνον ὁμολογοῦντες, ἐκεῖνον 
« - Ἢ ame , , Ν , 
καὶ προσκυνοῦσι καὶ EXévany τινά, τὴν συ μπερινοστήσα- 
- >) ~ ~ ~ 
15 CAV αὐτῷ KAT ἐκεῖνο τοῦ καιροῦ, πρότερον ἐπὶ τέγους στα- 
aie ἧς 3 2) 3 ~ , , λέ 
Seloav, τὴν aT αὐτοῦ ἔννοιαν πρώτην γενομένην λέγουσι. 
>) 3 , 
Μένανδρον δέ τινα, καὶ αὐτὸν Σαμαρέα τὸν ἀπὸ κώμης 
, ~ ᾿ 
Καππαρεταίας, γενόμενον μασητὴν τοῦ Σίμωνος; ἐνεργη- 
Qs ty 6 τς Ἢ ~ Q , 4.5 7 ,ὕ , 
“έντα καὶ ὑπὸ τῶν δαιμονίων Kal ἐν ᾿Αντιοχείᾳ γενόμενον 
vA c 
\ b) ~ Ν - ’ wD ὃ “ἃ Ν 
90 πολλοὺς ἐξαπατῆσαι διὰ μαγικῆς τέχνης οἴδαμεν " ὃς καὶ 
N Dis nal , ε ἡ ,ὕ ” eh 
τοὺς αὐτῷ ἑπομένους ὡς μηδὲ ἀποϑνήσκοιεν ἔπεισε, καὶ νῦν 
>) ,ὕ > 5.5 , ~ € - , V4 
εἰσί τινες ἀπ᾽ ἐκείνου τοῦτο ὁμολογοῦντες. Μαρκίωνα δέ 
a e\ Ν - 7 3 a ’ Ν z 
τινα Ποντικόν, ὃς καὶ νῦν ἔτι ἐστὶ διδάσκων τοὺς πειϑομέ- 
/ Ἂς ~ ~ 
νους, ἄλλον τινὰ νομίζειν μείζονα τοῦ δημιουργοῦ Sev, 
t\ Ν - "4 ,’ ’; RY OX ~ ~ ’» 
250¢ κατὰ πᾶν γένος ἀνθρώπων διὰ τῆς τῶν δαιμόνων συλ-- 
> - 
λήψεως πολλοὺς πεποίηκε βλασφημίας λέγειν καὶ ἀρνεῖ- 


Ν Q ~ ~ a , 5) , e 
σϑαι TOV ποιητὴν τοῦδε τοῦ παντὺς Sev, ἄλλον δέτινα, ὡς 


THE FIRST APOLOGY. 25 


» , Ν , Ν - ς - 
ὄντα μείζονα, τὰ μείζονα παρὰ τοῦτον ὁμολογεῖν πεποιη- 
, z 8....5 Ν ld ¢ , € 7 
κέναι. Πάντες οἱ ἀπὸ τούτων ὁρμώμενοι, ὡς ἔφημεν, Χρι- 
- \ Ψ - - 
στιανοὶ καλοῦνται, ὃν τρόπον καὶ οἱ οὐ κοινωνοῦντες τῶν 30 
Sic οὖ QQ , ~ , δι ook. , 
αὐτῶν δογμάτων τοῖς φιλοσύφοις τὸ ἐπικατηγορούμενον 
- U Ν 
ὄνομα τῆς φιλοσοφίας κοινὸν ἔχουσιν. Εἰ δὲ καὶ τὰ δύσ- 
5 - ., r , 7 , , Ων 
φημα ἐκεῖνα μυϑολογούμενα ἔργα πράττουσι, λυχνίας μὲν 
> Ν Ν ἈΝ pay , πον fe be 
ἀνατροπὴν καὶ τὰς ἀνέδην μίξεις καὶ ἀνθρωπείων σαρκῶν 
β ’, 5 on Bae ἀλλ᾽ e Ν ὃ ’, δὲ ΄ 
οράς, οὐ γινώσκομεν " aAA ὅτι μὴ διώκονται μηδὲ φονεύ- 35 
~ \ 
ονται ὑφ᾽ ὑμῶν κἂν διὰ τὰ δόγματα, ἐπιστάμεϑα. Ἔστι δὲ 
c ~ Ἃ A - - 
ἡμῖν καὶ σύνταγμα κατὰ πασῶν τῶν γεγενημένων αἱρέσεων 
, A On ee) DA aya ~ ὃ ’ 
συντεταγμένον * ᾧ εἰ βούλεσϑε ἐντυχεῖν, δώσομεν. 
ς - U ͵ Ὰ > ~ Nie } ~ 
27. Ἡμεῖς δέ, ἵνα μηδὲν ἀδὲκ ὥμεν μηδὲ ἀσεβῶμεν, ἐκτι- 


a? pve IN , pie ae 3506 
Guilt of expos- VEVAL καὶ TA YVEVVWMEVA πονήρων εἰναι οεοιοαΎ- 


ing children. 5 = ~ ᾿ i ω ἈΝ , δὲ 
μενα TPWTOV μὲν, OTL τοὺς TavTac OXEOUV 


ἐς τὰ eS , , 3 δ: \ ’ > ‘ 
ὁρῶμεν ἐπὶ πορνείᾳ προάγοντας οὐ μόνον τὰς κόρας, ἀλλὰ 

Ν \ 5) s ἃ , , e Sa, 4 
καὶ τοὺς ἄρσενας, Kal Ov τρόπον λέγονται οἱ παλαιοὶ ἀγέ- 5 

- 3 ~ >) , Ἅ 

λας βοῶν ἢ αἰγῶν ἢ προβάτων τρέφειν ἢ ἵππων φορβά- 
Ν e ~ Ν .-.Ὁ > Ν , ~ = Οὦ , - 
ων, οὕτω νῦν καὶ παῖδας εἰς τὸ αἰσχρῶς χρῆσϑαι μόνον 

Ν ς , = Ν > ὃ , x 5 - 
καὶ ὁμοίως ϑηλειῶν καὶ ἀνδρογύνων καὶ ἀρρητοποιῶν 


λῃϑ \ ~ ” an ~ > ~ , . 
πληνος KATA παν ἔσνος ἐπὶ TOV αὕὑτοὺυ τέγους ἑστῆκε. 


μι 


A , 
Καὶ τούτων μισδοὺς καὶ εἰσφορὰς καὶ τέλη λαμβάνετε, τὸ 
δέ 5 , > ‘ ~ ¢ , b) , Ν - ’ὔ 
éov ἐκκόψαι ἀπὸ τῆς ὑμετέρας οἰκουμένης. Kai τῶν τού- 
ὶ , ‘ ~ %Q7 “2 Ξ yw > z 
τοις χρωμένων τις πρὺς TH ἀϑέῳ Kal ἀσεβεῖ Kal ἀκρατεῖ 
(ἕ ΕῚ ᾽ὔ ’ x ~ Ἃ ἰδὲλ - ὔ Oi 
μίξει, EL τύχοι, τέκνῳ ἢ συγγενεῖ ἢ ἀδελφῷ μίγνυται. ἱ 
δὲ ‘ δὶ" ἢ - ,ὕ N Ν ς , ’ 
é καὶ τὰ ἑαυτῶν τέκνα καὶ τὰς ὁμοζύγους προαγωγεύον- 
- , 
Tal, Kal φανερῶς εἰς κιναιδίαν ἀποκόπτονταί τινες καὶ εἰς 15 
, ~ Ν ’, > , ς Ν Ν os 
μητέρα δεῶν τὰ μυστήρια ἀναφέρουσι, καὶ παρὰ παντὶ τῶν 
“δ ~ ~ , y 
νομιζομένων παρ᾽ ὑμῖν Seav ὄφις σύμβολον μέγα καὶ μυ- 


’ > 7 Q Ν - δὶ (ὦ v4 
στήριον ἀναγράφεται. Καὶ τὰ φανερῶς ὑμῖν πραττύμενα 


26 JUSTIN MARTYR. 


’ 6 5 , ’ 
καὶ τιμώμενα ὡς ἀνατετραμμένου καὶ οὐ παρόντος φωτὸς 
, ς» ’ Ὁ μὰ ’ ce ~ 
20 Selou ἡμῖν προσγράφετε, ὅπερ ἀπηλλαγμένοις ἡμῖν τοῦ 
, ᾿ Ν. - {2 
πράττειν TL τούτων οὐ βλάβην φέρει, ἀλλὰ τοῖς πράττουσι 
καὶ ψευδομαρτυροῦσι μᾶλλον. 
9 “αἴ δι x N 2 = = 
28. Παρ᾽ ἡμῖν μὲν yap ὃ ἀρχηγέτης τῶν κακῶν δαιμό- 
5) - Ν st x 4 = 
God cares for VV ὄφις καλεῖται καὶ σατανᾶς καὶ διάβολος, 
His creatures. ς sain ~ νὰς ' , 2 , 
ὡς καὶ EK τῶν ἡμετέρων συγγραμμάτων ἐρευνή- 
- Ν ~ = 
σαντες padeivy δύνασδε, Ov εἰς τὸ πῦρ πεμφϑήσεσϑαι μετὰ 
- 5 - ~ ~ > 
5 τῆς αὐτοῦ στρατιᾶς καὶ τῶν ἑπομένων ἀνϑδρώπων κολασϑη- 
4 5 - 
σομένους τὸν ἀπέραντον αἰῶνα, προεμήνυσεν ὁ Χριστός. 
Ν Ν - - - 
Καὶ γὰρ ἡ ἐπιμονὴ τοῦ μηδέπω τοῦτο πρᾶξαι τὸν Seov διὰ 
VY ἃ ’ . 
τὸ ἀνϑρώπινον γένος γεγένηται προγινώσκει γάρ τινας 
3 ’ , , , , 57 
ἐκ μετανοίας σωδήσεσϑαι μέλλοντας καί τινας μηδέπω ἴσως 
, 7 aN Ν > Ν Ν Ν 7 € ~ 
10 γεννησέντας. Καὶ τὴν ἀρχὴν νοερὸν καὶ δυνάμενον aipet- 
ΩΝ Se ἴοι τ , Ἀν Ν Ἀ9 ΄ 
ovat τἀληνῆ καὶ εὖ πράττειν τὸ γένος TO ἀνϑρώπινον πε- 
“ . τ ὩΣ λό - - = γ ’ 
ποίηκεν, ὥστ᾽ ἀναπολόγητον εἶναι τοῖς πᾶσιν ἀνπ)ρώποις 
Q ~ oS Q ἣ Ν SS ’ὔ > 
Tapa τῷ Seq’ AoyiKol yap Kat δεωρητικοὶ γεγένηνται. Ei 
, 2 - , ’ = = N ὩΣ " > Ν Ν 
δέ τις ἀπιστεῖ μέλειν τούτων τῷ “εῷ, ἢ μὴ εἶναι αὐτὸν διὰ 


\ N J 
16 τέχνης ὁμολογήσει, ἢ ὄντα χαίρειν κακίᾳ φήσει ἢ λίϑῳ 


ι 
‘ 


5 Byrd ΄ Ν δὲ 3 > ‘ δὲ be ROD, Ook ὃ 
ἑοικότα μένειν, καὶ μηδὲν εἶναι ἀρετὴν μηδὲ κακίαν, δόξῃ CE 
, Ἂς Gy ’ Ων 3 NSN Ν - € =» ὧν 
μόνον τοὺς aVSpwTOUE ἢ ayava ἢ Kaka ταῦτα ἡγεῖσναι, 

a / 3. ae, ca , ΕΣ / 
ἥπερ μεγίστη ἀσέβεια καὶ ἀδικία ἐστί. 
- , Ν Ἂν 
29, Καὶ πάλιν, μὴ τῶν ἐκτεϑέντων τις μὴ ἀναληφϑεὶς 
~ s " , > > KN N 
The bounded “ανατω νη), καὶ ὦμεν ἀνδροφόνοι. ᾿Αλλ᾽ ἢ τὴν 
continence of | τ a 4 a ἢ hare’ : 
Christians. αργχὴν οὐκ ἐγαμοὺμεν, EL μὴ ETL παίδων ἀνα- 
~ oA ss BA 2 a aN me Ὁ 
τροφῇ, ἢ παραιτοὔύμενοι TO γήμασδναι τέλεον EV EK ρατεὺυ 
aq reas nO ~ ς » ς Ν - - Cy nies 
ὄμενα. Καὶ ἤδη τις τῶν ἡμετέρων, ὑπὲρ τοῦ πεῖσαι ὑμᾶς 
Ψ , ~ ς 5) ANN -- 
OTL οὐκ ἔστιν ἡμῖν μυστήριον ἡ ἀνέδην μῖξις, βιβλίδιον 


¢€ δ, ἢ ~ 
ἀνέδωκεν ἐν ᾿Αλεξανδρείᾳ Φήλικι ἡγεμονεύοντι, ἀξιῶν ἐπι- 


THE FIRST APOLOGY. 27 


, - "“ Ν ὃ δύ ’ ~ ?» λεῖ rye x ~ 
τρέψαι ἰατρῷ τοὺς διδύμους αὐτοῦ ἀφελεῖν" ἄνευ yap τῆς 
“ ~ ~ ? 3 = es 
TOU ἡγεμύνος ἐπιτροπῆς τοῦτο πράττειν ἀπειρῆσϑαι οἱ ἐκεῖ 
’ὔ 
ἰατροὶ ἔλεγον. Καὶ μηδόλως βουληϑέντος Φήλικος ὑπο- 10 
»» 2 a. ς os , ς ’ 5 , ate oS ~ 
γράψαι, ἐφ ἑαυτοῦ μείνας ὃ νεανίσκος ἠρκέσδη TH ἑαυτοῦ 
Ὗ - ec , δή b) 7 δὲ 5 
καὶ τῶν ὁμογνωμύνων συνειδήσει. Οὐκ ἄτοπον δὲ ἐπιμνη- 
~ I] 7 Ε ie ς 3 » - ~ 
σϑῆναι ἐν τούτοις ἡγησάμενα καὶ ᾿Αντινόου τοῦ νῦν γεγε- 
ε Ν Ν »ἤ i / 
νημένου, Ov καὶ πάντες ὡς δεὸν διὰ φόβον σέβειν ὥρμηντο, 
> 2 ς - 
ἐπιστάμενοι τίς τε ἦν καὶ πόϑεν ὑπῆρχεν. 15 
5 ἘΠ τῷ - 
30. Ὅπως δὲ μή τις εἴπῃ ἀντιϑεὶς ἡμῖν, τί κωλύει καὶ 
Ν “ε΄ εὐ κἢ δὲ » ’ Hee Os 3 
But was not τὸν παρ᾽ ἡμῖν λεγύμενον Χριστύν, ἄνϑδρωπον ἐξ 
ἘΠΕ ee : 3 ; Η a ae ἃ γὼ Ὦ ΄ 
gician ἀανϑ)ρώπων ὄντα, μαγικῇ τέχνῃ ἃς λέγομεν δυνά- 
, Ν δόξ ὃ \ ~ cx 5 = > ἣν 
μεις πεποιηκέναι καὶ δόξαι διὰ τοῦτο υἱὸν YEOU εἶναι, τὴν 
> ἘΝ -, ἐν ΄ > ~ δι: , 
απόδειξιν ἤδη ποιησόμενα, οὐ τοῖς λέγουσι πιστεύοντες, 5 
> A ~ ’ A Ps , pee. a 
ἀλλὰ τοῖς προφητεύουσι πρὶν ἢ γενέσϑαι κατ᾽ ἀνάγκην πει- 
Ν - 
ϑόμενοι διὰ τὸ καὶ ὄψει ὡς προεφητεύϑη ὁρᾶν γενόμενα καὶ 
, ; aa , ee , > ’ \- € = 
γινόμενα " ἧπερ μεγίστη Kat ἀληϑεστάτη ἀπόδειξις καὶ ὑμῖν, 
ς ’ , 
ὡς νομίζομεν, φανήσεται. 
/ Re " 9 QV ~ 
31. "Avspwro οὖν τινες ἐν ᾿Ιουδαίοις γεγένηνται Seov 
- ὃ “ἀπ ‘ ἊΝ - ’ 
Of the Hebrew Τροφῆται, OL ὧν τὸ προφητικὸν πνεῦμα προεκῆ 
rophets. N Ἂ Σ 
id ρυξε τὰ γενήσεσϑαι μέλλοντα πρὶν ἢ γενέσϑαι 
ς i? pee age) ὃ , Ν Ν , - 
καὶ τούτων οἱ ἐν Ἰουδαίοις κατὰ καιροὺς γενόμενοι [βασιλεῖς 
ὰ τείας, ὡς EExd ἢ ὕ ἰδίᾳ ὅ 
Tag προφητείας, ὡς ἐλέχϑησαν ὅτε προεφητεύοντο, τῇ ἰδίᾳ 
ἢ, - ε AD ~ 9 , ‘Cas 9 ~ ~ 
αὐτῶν ἑβραΐδι φωνῇ ἐν βιβλίοις ὑπ’ αὐτῶν τῶν προφη- 
.“᾿ , , ~ e wy 
τῶν συντεταγμένας κτώμενοι περιεῖπον. Ὅτε δὲ Πτολε- 
μαῖος ὁ Αἰγυπτίων βασιλεὺς βιβλιοϑήκην κατεσκεύαζε καὶ 
Ἃ > 7 ? ’ 
τὰ πάντων ἀανϑρώπων συγγράμματα συνάγειν ἐπειράϑη, πυ- 
δ. N N ~ ~ , , ~ 
“Ὄμενος Kal περὶ τῶν προφητειῶν τούτων, προσέπεμψε τῷ 10 
“- U « ’ 3 on ~ 
τῶν ᾿Ιουδαίων τότε βασιλεύοντι Ἡρώδῃ, ἀξιῶν διαπεμφϑῆναι 


αὐτῷ τὰς βίβλους τῶν προφητειῶν. Καὶ ὁ μὲν βασιλεὺς 


28 JUSTIN -MARTYR. 


Ἡρώὸδ Ἴ ἔνῃ ἑβραΐδι αὐτῶ ὠνῇ γε ἘΞ 
ρώὠδης τῇ προειρημένῃ ἑ[)ραϊὸι αὐτῶν φωνῇ γεγραμμέ 
, >) Qa Ν bd > ’ eee) b) ~ 
vac διεπέμψατο. ᾿Επειδὴ δὲ οὐκ ἦν γνώριμα τὰ ἐν αὐταῖς 
, , ~ > , Δ 3 τος δον , 
15 γεγραμμένα τοῖς Αἰγυπτίοις, πάλιν αὐτὸν ἠξίωσε πέμψας 
- , Ν a ς AD 2 
τοὺς μεταβαλοῦντας αὐτὰς εἰς τὴν ἑλλάδα φωνὴν ἀν- 
, > tA 7 ἦν. Va ΄ 
“ρώπους ἀποστεῖλαι. Καὶ τούτου γενομένου ἔμειναν ai 
, Ν ,’ 9 , ᾿ς - ὃ - ἣν ~ 
βίβλοι καὶ παρ᾽ Αἰγυπτίοις μέχρι τοῦ δεῦρο, Kal πανταχοῦ 
N ~ , » >) ὃ , ray A: , >’ 
παρὰ πασίν εἰσιν ᾿Ιουδαίοις, ot καὶ αναγινώσκοντες οὐ συν- 
- Ἂς 5» , tA’ > Ν id ~ Ν ἦ , ς - 
οοἰᾶσι τὰ εἰρημένα, ἀλλ᾽ ἐχϑδροὺς ἡμᾶς καὶ πολεμίους ἡγοῦν- 
τ , Cue. Ὁ ~ \ , ΕΞ δ. ἐν 
ται, ὁμοίως ὑμῖν ἀναιροῦντες καὶ κολάζοντες ἡμᾶς ὁπόταν 
δύ ς Ν - δύ ea. Ἂς Ν 5 - ~ 
ὕνωνται, ὡς Kal πεισδῆναι OVVaGVE* Kal yap ἐν τῷ νῦν 
>) “" - , ΄ - 
γεγενημένῳ ᾿Ιουδαϊκῷ πολέμῳ Βαρχωχέβας, ὃ τῆς Ἰουδαίων 
»] ᾽͵ὔ , ᾿ Fa 
ἀποστάσεως ἀρχηγέτης, Χριστιανοὺς μόνους εἰς τιμωρίας 
Ana A 2, ~ >) ~ A ἈΝ 
25 δεινάς, εἰ μὴ ἀρνοῖντο ᾿Ιησοῦν τὸν Χριστὸν καὶ βλασφη- 
- 5) ἐλ 5 , a a5) δὴ - - ' ~ 
μοῖεν, ἐκέλευεν ἀπάγεσδαι. vy On ταῖς τῶν προφητῶν 
, [ ᾿ , ΄ ’ 
βίβλοις εὕρομεν προκηρυσσόμενον παραγινόμενον, γεννώ- 
4 , Xx 5 - Ν ; [4 ime, 
μενον διὰ παρϑένου, καὶ ἀνδρούμενον καὶ δεραπεύοντα πᾶ- 
- , 5 
σαν νόσον καὶ πᾶσαν μαλακίαν καὶ νεκροὺς ἀνεγείροντα, 
nN ’ eee ’ Ν , ᾿ τ 
80καὶ φϑονούμενον καὶ ἀγνοούμενον καὶ σταυρούμενον ᾽1η- 
- Α € ’ ’ x 3 , Q 3 
σοῦν τὸν ἡμέτερον Χριστόν, καὶ ἀποπνήσκοντα καὶ ἀνε- 
’ Q ᾿Ὶ 3 A 3 ’ “ ἘΝ - 
γειρόμενον καὶ εἰς οὐρανοὺς ἀνερχόμενον καὶ υἱὸν Θεοῦ 
La ΄ 5 " - 
ὄντα καὶ κεκλημένον, καί τινας πεμπομένους UT αὐτοῦ εἰς 
cd , 5 Tete ’ a ~ Q Ν 3 
πᾶν γένος avSpwrwy κηρύξοντας ταῦτα, καὶ τοὺς ἐξ 
> ~ >) , ~ 5» - 
85 ἐσνῶν avIpwrouc μᾶλλον αὐτῷ πιστεύειν. Προεφητεύϑη 
δέ Ν ΩΝ - 3.» 5} ἈΝ Ν N 
é, πρὶν ἢ φανῆναι αὑτόν, ἔτεσι ποτὲ μὲν πεντακισχιλίοις, 
, 
ποτὲ δὲ τρισχιλίοις, ποτὲ δὲ δισχιλίοις, καὶ πάλιν χιλίοις 
\oov 5) , 5 δ Ν Ν A) Ν - - 
καὶ ἄλλοτε ὀκτακοσίοις " κατὰ γὰρ τὰς διαδοχὰς τῶν γενῶν 
7 ~ 
ἕτεροι Kal ἕτεροι ἐγένοντο προφῆται. 
32 M “. ~ S “- ~ ~ ~ , 7 
2. Mwvoing μὲν οὖν, πρῶτος τῶν προφητῶν γενόμενος; 


εἶπεν αὐτολεξεὶ οὕτως" Οὐκ ἐκλείψει ἄρχων ἐξ ᾿Ιούδα 


THE FIRST APOLOGY. 29 


’ Ν ς - 5 - - 9 ~ e DY 
Christ foretola οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν 
of Moses, *\ 3 aa ; ΔΌΣ, GSE τὸ Εἴ of ᾿ 
ἔλθῃ ᾧ ἀπόκειται" καὶ αὐτὸς ἔσται προσδοκία 
9 - , \ ” ‘ ~ Ε - , 
ἐσνών, δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, πλύνων 5 
b] ef ~ Ν Ν 5 “2 ς , “ ? 
ἐν αἵματι σταφυλῆς τὴν στολὴν αὐτοῦ. Yuérepov οὗν ἐστιν 
,’ ~ pire 7 Ν Qa- ld , “- » Ν 
ἀκριβὼς ἐξετάσαι καὶ μαϑεῖν, μέχρι τίνος ἣν ἄρχων καὶ 
N 34.5 . ? 10 " ar ) pa , 
βασιλεὺς ἐν ᾿Ιουδαίοις ἴδιος αὐτῶν μέχρι τῆς φανερώσεως 
? ~ ~ καὶ Ὁ ’ ὃ QQ ΄ \ ~ 3 
Ιησοῦ Χριστοῦ, τοῦ ἡμετέρου διδασκάλου καὶ τῶν αγνοου- 
, : ~ Ὁ - c , ¢ ‘ ~ 2 
μένων προφητειῶν ἐξηγητοῦ, we προερρέδη ὑπὸ τοῦ δείου 10 
ς ~ δ Ν - - 
αγίου προφητικοῦ πνεύματος διὰ τοῦ Mwiciwe μὴ ἐκλεί- 
” > \ Ἴ ὃ , e Ἃ ἘΝ cae > ? Ν 
ψειν ἄρχοντα ἀπὸ ᾿Ιουδαίων, ἕως ἂν ἔ) Sn ᾧ ἀπόκειται τὸ 
? , ‘ v 
βασίλειον. ᾿Ιούδας yap προπάτωρ ᾿Ιουξαίων, ἀφ᾽ οὗ καὶ 
Core: ὃ - x ea > ? A Se ~ Ν ἊΣ ’ 
τὸ Ιουδαῖοι καλεῖσσαι ἐσχήκασι" καὶ ὑμεῖς μετὰ τὴν γενομέ- 
2 ~ , πὰ. , ’ ’ Q ~ 
νην αὑτοῦ φανέρωσιν καὶ ᾿Ιουδαίων ἐ[βασιλεύσατε καὶ τῆς 15 
ΟῚ , in ~ > ’ Ww Ν 5 \ 7 
ἐκείνων πάσης γῆς ἐκρατήσατε. Τὸ δὲ Αὐτὸς ἔσται προσ- 
Jim ΝΣ ἐν 59 ‘ - 7 » , ~ ἃς. » 
Ookla ἐδνῶν μηνυτικὸν ἦν Ore ἐκ πάντων τῶν ἐδνῶν προσ- 
, 3. ΄ ΄ . ” Chas 
δοκήσουσιν αὐτὸν πάλιν παραγενησόμενον, ὕπερ ὄψει ὑμῖν 
7 , ~ x, ov ~ 5) , la δ - 
πάρεστιν ἰδεῖν καὶ ἔργῳ πεισθῆναι" ἐκ πάντων γὰρ γενῶν 
N ~ e) 9 
avipwrwv προσδοκῶσι τὸν ἐν ᾿Ιουδαίᾳ σταυρωϑέντα, ped’ 20 
~ ~ 3 ’ὕ 
ὃν εὐθὺς δοριάλωτος ὑμῖν ἡ γῆ Ἰουδαίων παρεδόϑδη. Τὸ 
Ν ’ Ἁ » a ~ > ~ “ , 
δὲ Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ Kal πλύνων 
~ , ~ lA 
τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς σύμβολον δηλωτι- 
~ ~ ~ ~ \ ~ e , “ - 
KOV ἦν τῶν γενησομένων τῷ Χριστῷ καὶ τῶν ὑπ᾽ αὐτοῦ 
, ~ / ” € , 7 
mpaxsynoopévwyv. Πῶλος yap τις ὄνου εἱστήκει Ev τινι οὕ 
, \ ΩΣ , τ 
εἰσόδῳ κώμης πρὸς ἄμπελον δεδεμένος, ὃν ἐκέλευσεν ἀγα- 
— ’ ~ , N , 4 > ~ ae , > Ν 
γεῖν αὐτῷ τότε τοὺς γνωρίμους αὐτοῖ;, καὶ ἀχϑέντος ἐπιβὰς 
᾿ς ΎΡΝῚ ’ὔ , A 4 
ἐκάϑισε καὶ εἰσελήλυδεν εἰς τὰ Ιεροσόλυμα, ἔνϑα τὸ μέγι- 
ia \ a 6 ~ e , 
στον ἱερὸν ἦν ᾿Ιουδαίων, ὃ ὑφ᾽ ὑμῶν ὕστερον κατεστράφη. 
- Ni; ~ ~ 
Kat μετὰ ταῦτα ἐσταυρώϑη, ὅπως τὸ λεῖπον τῆς προφητείας 30 


συντελεσθῇ. Τὸ γὰρ Πλύνων τὴν στολὴν αὐτοῦ ἐν αἵματι 


30 JUSTIN MARTYR. 


λῇ ΝΥ 4 τ - ZA, “- ’ »} nt 
σταφυλῆς, προαγγελτικὸν IV TOV πάϑους OV πάσχειν Ἐμελ- 
? ε ’ A - ’ ~ € a 
Ag, Oe αἵματος καϑαίρων τοὺς πιστεύοντας αὐτῷ. Ἢ yap 
, ρον - , , ὃ Ν ~ ’, 
κεκλημένη ὑπὸ τοῦ Selov πνεύματος διὰ τοῦ προφήτου 
Ν. c , , ~ » ” 5 - > ~ 4 
35 στολὴ οἱ πιστεύοντες αὐτῷ εἰσιν ἄνϑρωποι, EV οἷς οἰκεῖ TO 
‘ ~ ~ , ς , ‘ δὲ ᾿ , - 
παρὰ τοῦ ϑεοῦ σπέρμα, ὃ λόγος. Τὸ δὲ εἰρημένον αἷμα 
- - - Ul - ΓῪ 
τῆς σταφυλῆς σημαντικὸν τοῦ ἔχειν μὲν αἷμα τὸν φανησό- 
5 3 ᾿ 
μενον, ἀλλ᾽ οὐκ ἐξ ἀνθρωπείου σπέρματος, ἀλλ᾽ ἐκ ϑείας 
΄,΄ ς N , δύ Ν Ν , ’ 
δυνάμεως, Ἡ δὲ πρώτη δύναμις μετὰ τὸν πατέρα πάντων 
Q ’ IN Q eK (< » 5 , ral , ’ 
40 καὶ δεσπότην Sedov καὶ υἱὸς 6 λύγος ἐστίν, ὃς τίνα τρόπον 
@®&_s 5“, a , 5 - con 5» - 
σαρκοποιηδεὶς ἄνϑρωπος γέγονεν, ἐν τοῖς ἑξῆς ἐροῦμεν. 
«Δ , Ν Ν - > aN - , 5 A; 
Ov τρόπον yap τὸ τῆς ἀμπέλου αἷμα οὐκ ἀνύρωπος πε- 
, ’ 3. "Ὁ ’ e Ν - 5 , " b) 5 
ποίηκεν, ἀλλ᾽ ὁ ϑεός, οὕτως καὶ τοῦτο ἐμηνύετο οὐκ ἐξ ἀν- 
Ν - > = “9 , 
ρωπείου σπέρματος γενήσεσϑαι τὸ αἷμα, ἀλλ᾽ ἐκ δυνάμεως 
- ς Af , 
45 δεοῦ, we mpoépnusv. Kat Ἡσαΐας δέ, ἄλλος προφήτης, 
Q , 4 ’ 7 LS ’ e sg ‘a 
τὰ αὐτὰ δ ἄλλων ῥήσεων προφητεύων, οὕτως εἶπεν 
- Ui 3 , / 3 2 4 
᾿Ανατελεῖ ἄστρον ἐξ ᾿Ιακώβ, καὶ avSoc ἀναβήσεται ἀπὸ 


΄ςς ee 


τῆς ῥίζης Ἰεσσαί" καὶ ἐπὶ τὸν βραχίονα αὐτοῦ ἔϑνη ἐλπι- 
~ / 4 2: li ᾿ 
- οὔσιν. ἴἤΑστρον δὲ φωτεινὸν ἀνέτειλε, καὶ ἄνϑος ἀνέβη 
~ € “- 
0 ἀπὸ τῆς ῥίζης Ἰεσσαί, οὗτος ὃ Χριστός. Διὰ γὰρ παρϑέ- 
- 5 - - 
νου τῆς ἀπὸ τοῦ σπέρματος ᾿Ιακώβ, τοῦ γενομένου πατρὺς 
9 - ᾿] 
Ιούδα, τοῦ δεδηλωμένου ᾿Ιουδαίων πατρός, διὰ δυνάμεως 
~ » 
Seov ἀπεκυήϑη καὶ Ἰεσσαὶ προπάτωρ μὲν κατὰ τὸ λόγιον 
- ~ 3 
γεγένηται, τοῦ δὲ ᾿Ιακὼβ καὶ τοῦ ᾿Ιούδα κατὰ γένους δια- 
ὃ a cA ΄ ~ 
BD δοχὴν υἱὸς ὑπῆρχεν. 
33. Καὶ πάλιν ὡς αὐτολεξεὶ διὰ παρϑένου μὲν τεχϑησό- 
nm ¢ 4A 5» 
οδἴβημον of | μενος διὰ τοῦ Hoatov προεφητεύδη, ἀκούσατε. 
hrist’s birt 
ΡΒ , . 
foretold. ᾿Ελέχϑη δὲ οὕτως " Ἰδοὺ ἡ παρϑένος ἐν γαστρὶ 
Fy Ν , ce . 2? ~ DAR ~, 5 - > ~ 
ἕξει καὶ τέξεται υἱόν, καὶ ἐροῦσιν ἐπὶ τῷ ὀνόματι αὐτοῦ 


- e \ i , > 
5McS ἡμῶν 6 Sedc. “A yap ἦν ἄπιστα καὶ ἀδύνατα νομι- 


THE FIRST APOLOGY. 31 


΄ δ ~ ’ , ’ a ~ ε ‘ 
Cousva παρὰ τοῖς avIpwrole yevijoesSal, ταῦτα ὃ Sede 
, Ν - ~ ’ ’ , 
προεμήνυσε διὰ TOV προφητικοῦ πνεύματος μέλλειν γίνε- 
ἘΠῚ ΣΟ ek ’Ἅ Rao δ- ἀλλ᾽ ΕΣ - ~ a 
oval, iv ὅταν γένηται μὴ ἀπιστηνὴ, AAA’ ἐκ τοῦ προειρῆσναι 
- ἢ Ν , Q 
πιστευδὴ. Ὅπως δὲ μή τινες, μὴ νοήσαντες τὴν δεδηλω- 
, , 5 ’ Cc ὦ 4 b] , 
μένην προφητείαν, ἐγκαλέσωσιν ἡμῖν, ἅπερ ἐνεκαλέσαμεν 10 
- - ’ ~ > , ’ ἐλ , SOLS 
τοῖς ποιηταῖς εἰποῦσιν ἀφροδισίων χάριν ἐληλυϑέναι ἐπὶ 
- / ~ 
γυναῖκας τὸν Δία, διασαφῆσαι τοὺς λόγους πειρασόμεξα. 
a “- ’ 

Τὸ οὖν ᾿Ιδοὺ ἡ παρϑένος ἐν γαστρὶ ἕξει, σημαίνει ov συν- 
- ~ xX 
ουσιασδεῖσαν τὴν mapsévov συλλαβεῖν. Εἰ yap ἐσυνου- 

Ud s παν Ὁ ~ > 7 x “7 = ἀλλὰ δύ 
σιάασδη ὑπὸ ὑτουοῦν, οὐκ ἔτι ἦν παρδένος " ἀλλὰ δύναμις 15 
- Ψ AS ~ ~ , 5 , ’ ’ Ν 
“εοῦ ἐπελνοῦσα τῇ παρϑένῳ ἑπεσκίασεν αὐτήν, καὶ κυο- 
- QZ ° , ES gg aE x Ν δὲ 
φορῆσαι Tapvévov οὖσαν πεποίηκε. Kat ὁ ἀποσταλεὶς δὲ 
A 3 A A , oly ~ ~ ~ ow 
πρὺς αὐτὴν τὴν παρϑένον κατ᾽ ἐκεῖνο TOU καιροῦ ἄγγελος 
S Nghe ελί Se LS > , * "loot λλήψ 2 Ν 
“εοῦ εὐηγγελίσατο αὐτὴν εἰπών ᾿ ᾿Ιδὁοὺ συλλήψῃ ἐν γαστρὶ 
, ? cs ἈΝ "Ὁ C2 Ν eX CRS δ 
ἐκ πνεύματος αγίου καὶ τεξῃ υἱὸν, καὶ υιὸς ὑψίστου κλη- 20 
’ὕ εν ’ὔ 4 ” ’ ~ 3 - Ἵ 4 Ν 
σήσεται καὶ καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν, αὐτὸς γὰρ 
, \ A 5 ~ >) Q ~ ς - . ~ ς ς 
σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν, ὡς οἱ 
’ ᾽ Ν - - ~ 2 
ἀπομνημονεύσαντες πάντα τὰ περὶ τοῦ σωτῆρος ἡμῶν Iy- 
σοῦ Χριστοῦ ἐδίδαξαν, οἷς ἐπιστεύσαμεν, ἐπειδὴ καὶ διὰ 
€ cla - 4 A ~ ~ 
Ησαΐου τοῦ προδεδηλωμένου τὸ προφητικὸν πνεῦμα τοῦ- 2B 
, ε U Ν - - 
TOV γενησόμενον ὡς προεμηνύομεν ἔφη. Τὸ πνεῦμα οὖν 
. - - 2} / ~ 
καὶ THY δύναμιν τὴν παρὰ τοῦ ϑεοῦ οὐδὲν ἄλλο νοῆσαι Sé- 

XN \ NG «Ὁ Ν ’ “ΟΝ, ἘΜ 5 6 
pug ἢ τὸν λόγον, ὃς καὶ πρωτότοκος τῷ SEW ἐστι, ὡς 
oe ~ ’ r ~ 
Μωῦσῆς ὃ προδεδηλωμένος προφήτης ἐμήνυσε. Kat τοῦτο 

5 \ pea Ν ὔ S55 ’ b] Ν , 

zAS ov ἐπὶ τὴν TapSévov Kal ἐπισκιάσαν οὐ διὰ συνουσίας, 30 

» N N , , 9 τὰ 

ἀλλὰ διὰ δυνάμεως ἐγκύμονα κατέστησε. Τὸ δὲ Ἰησοῦς 

- oh ~ Q ~ 

ὄνομα TH EPpatde φωνῇ σωτὴρ TH ἑλληνίδι διαλέκτῳ δη- 
~ “ 3 ς 5 rv \ A , - - 

λοῖ. Ὅϑεν καὶ ὃ ἄγγελος πρὸς τὴν παρϑένον εἶπε 


\ Site 25.5 = \ 
Kat καλέσεις τὸ ὄνομα αὐτοῦ ᾿Ιησοῦν αὐτὸς yap σώσει 


32 JUSTIN MARTYR. 


4 λ Α " ot, ἢ Α - ς - " - [7 δὲ " . 
35 TOV λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. “Ort δὲ οὐδενὶ 
/ 
ἄλλῳ ϑεοφοροῦνται of προφητεύοντες εἰ μὴ λόγῳ Sew, καὶ 
ὑμεῖς, ὡς ὑπολαμβάνω, φήσετε. 
- - ~ U 
34. Ὅπου δὲ καὶ τῆς γῆς γεννᾶσξαι ἔμελλεν, we προ- 
e , Ὁ , 5 , 
Place of | εἶ imev ἕτερος προφήτης ὁ Μιχαίας, ἀκούσατε. 
Christ’s birt 
Ν Ἶ 6 Ξ 4 me 
foretold. "Edn δὲ οὕτως Καὶ od Βηϑλεέμ, γῆ ᾿Ιούδα, 
, ~ ΟῚ , 8s 9 ~ ξ ’ ἊΨ , 5 ΕῚ - Ν 
οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν ᾿Ιούδα " ἐκ σοῦ γὰρ 
So [2 ~ x - , 
5 ἐξελεύσεται ἡγούμενος, ὕστις ποιμανεῖ τὸν λαύν pov. Κώμη 
Ἵ >) 
δέ τίς ἐστιν ἐν τῇ χώρᾳ ᾿Ιουδαίων, ἀπέχουσα σταδίους τρι- 
7 , ς λύ 5 "9 Ui) ~ , 
axovra πέντε ἱεροσολύμων, ἐν ἢ ἐγεννήνη Ιησοῦς Χριστύς, 
td Q 5,“ δύ 5» - ’ ᾿ - - , 
ὡς Kal mavely ὀύνασϑε EK τῶν ἀπογραφῶν τῶν γενομένων 
> A ya , ~ e ’ . 3 , » ’ 
ἐπὶ Κυρηνίου τοῦ ὑμετέρου ἐν ᾿Ιουδαίᾳ πρώτου γενομένου 
10 ἐπιτρόπου. 
ς Uy οἱ 
35. Ὡς δὲ καὶ λήσειν ἔμελλε τοὺς ἄλλους ἀνϑρώπους 


Ν fs 5 , ” ΟῚ ἊΝ α- e % 
Other proph- γεννηϑεὶς ὁ Χριστύς, αχριὶς ανορω“Ὦἢ; ὑπὲρ Και 


ἍΝ aba γέγονεν, ἀκούσατε τῶν προειρημένων εἰς τοῦτο. 


to pass. , 5 
+ "Kort δὲ tavra* Παιδίον eyevynsn ἡμῖν, καὶ 


, Cales > eos Ne ey aN = ” 
5 νεανίσκος ἡμῖν ἀπεδόϑη, οὗ ἡ ἀρχὴ ἐπὶ τῶν ὥμων, μηνυτι- 
~ ~ » 

KOv τῆς δυνάμεως τοῦ σταυροῦ, ᾧ προσέξηκε τοὺς ὦὥμους 

QF € o 2 ~ λ ὦ , ὃ r 
σταυρωδείς, ὡς προϊόντος τοῦ λόγου σαφέστερον δειχϑῆσε- 

> Ν ? oh 

ται. Καὶ πάλιν ὃ αὐτὸς προφήτης Hoatacg σεοφορούμενος 
- , ~ ~ oo 4 Ἢ Noes , Ν - 
τῷ πνεύματι τῷ προφητικῷ ξφη γὼ ἐξεπέτασα τὰς χεῖ- 
᾽΄ aN A, \ τ Ase Ν > λέ * Bie ἃ Ν 
ιοράς μου ἐπὶ λαὸν ἀπειϑοῦντα καὶ αντιλέγοὐύτα, ἐπὶ τοὺς 
, “Ὁ ata: 95 - oY ~ 9 ~ , x 
πορευομένους ἐν ὁδῷ οὐ καλῇ. Αἰτοῦσί με νῦν κρίσιν καὶ 
~ ~ r ty 3 » ἂν» > 
ἐγγίζειν Sep τολμῶσιν. Καὶ πάλιν ἐν ἄλλοις λόγοις δὶ 
, A > , , , = 
ἑτέρου προφήτου λέγει Αὐτοὶ ὠρυξάν μου πόδας καὶ χεῖ- 
Ἂς ὦ 59} - Dies N N ς ’ Q Ὁ 
ρας, καὶ ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμόν pov. Καὶ ὁ 

Ν. - , 
τό μὲν Δαυὶδ ὃ βασιλεὺς καὶ προφήτης, ὁ εἰπὼν ταῦτα; οὐδὲν 


. = Ν - 
τούτων ἔπαϑεν  ᾿Ιησοῦς δὲ Χριστὸς ἐξετάϑη τὰς χεῖρας, 


THE FIRST APOLOGY. ao 


Q e A ~ b) ὃ , Ps λ , > ~ ‘ 
σταυρωδεὶς ὑπὸ τῶν ᾿Ιουδαίων ἀντιλεγόντων αὐτῷ καὶ 
, Ν Ss ’ A - 4 , ς “- 
φασκόντων μὴ εἶναι αὐτὸν Χριστόν. Καὶ γάρ, ὡς εἶπεν 
c , in) , aN SAC TCS 20 “ 
ὁ προφήτης, διασύροντες αὐτὸν ἐκάνισαν ἐπὶ [)ἡήματος καὶ 
= A ~ ~ 4 7 he ~ 
εἶπον ᾿ Kptvov ἡμῖν. To δέ "Ὧρυξάν μου χεΐρας καὶ πό- 90 
δας ἐξήγησις τῶν ἐν τῷ σταυρῷ παγέντων ἐν ταῖς χερσὶ 
Εν - Q > ~ 6 - Q εν Q ~ 
καὶ τοῖς ποσὶν αὐτοῦ ἥλων ἦν. Καὶ μετὰ τὸ σταυρῶσαι 
5 Ν " - aS Ν ¢ ‘ νὰ - 19 , 
αὐτὸν ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμὸν αὐτοῦ, Kal ἐμερί- 
~ , ’ ? σ΄ ~ 
σαντο ἑαυτοῖς οἱ σταυρώσαντες αὐτόν. Kat ταῦτα ore 
= ~ , - 
γέγονε, δύνασϑε μαδεῖν ἐκ τῶν ἐπὶ Ποντίου Πιλάτου yevo- 25 
! ” , ὁ «ς - ? Sen ~ 
μένων ἄκτων. Kat ὅτι ρητῶς καϑεσδησύμενος ἐπὶ πῶλον 
” aN “ ay , , BF ie “λ , 
ὄνου καὶ εἰσελευσύμενος εἰς τὰ ᾿Ιεροσύλυμα προεπ εφή- 
ἘΣ ’ὕ | , N ἘΞ , 
TEUTO, ἑτέρου προφήτου TOV LOPOviov Tag τῆς προφητείας 
~ : > ~ , 
λέξεις ἐροῦμεν. Εἰσὶ δὲ αὖται" Χαῖρε σφύδρα, ϑύγατερ 
, ς ἈΦΡῸ 
Σιών, κήρυσσε, δύγατερ ᾿ἱΙερουσαλήμ᾽ ἰδοὺ 6 βασιλεύς 30 
"7 ΄ὔ, - " Ν ᾿Ὶ A v7 Q ~ 
σου ἔρχεταΐ σοι πρᾷος, ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον 
en ς - , 
υἱὸν ὑποζυγίου. 
“ a ᾿Ξ = 
36. Ὅταν δὲ τὰς λέξεις τῶν προφητῶν λεγομένας ὡς 
> A , 5 ᾿] - ~ 
Prophets repre- αὐτὸ προσωπου ἀκούητε, μὴ ἀπ᾽ αὐτῶν TWV 
sent different 
) 
persons. ἐμπεπνευσμένων λέγεσϑαι νομίσητε, ἀλλ᾽ ἀπὸ 
- - >) 4 δ τὸ λύ Ν ἈΝ Ν ς 
τοῦ κινοῦντος αὐτοὺς Φείου λόγου. Ποτὲ μὲν γὰρ ὡς 
- N 
προαγγελτικῶς τὰ μέλλοντα γενήσεσναι λέγει, ποτὲ δὲ 5 
ς 5 A fA ~ ’ ἊΝ x Q ~ 
ὡς ἀπὸ προσώπου τοῦ δεσπότου πάντων Kal πατρὸς ϑεοῦ 
5 Α , ~ ~ 
φϑέγγεται, ToT? δὲ ὡς ἀπὸ προσώπου τοῦ Χριστοῦ, ποτὲ 
¢ " Q ’ - > , ~ J \ ~ 
£w¢ ἀπὸ προσώπου λαῶν ἀποκρινομένων τῷ κυρίῳ ἢ τῷ 
3 - ~ a ~ 
πατρὶ αὐτοῦ " ὑποῖον Kal ἐπὶ τῶν Tap ὑμῖν συγγραφέων 
io ~ 5" e Q Ν Ν , , ” 2 
ἰδεῖν ἔστιν, ἕνα μὲν TOV τὰ πάντα συγγράφοντα ὄντα, πρό- 10 
x ¢ 
σωπα δὲ τὰ διαλεγόμενα παραφέροντα. Ὅπερ μὴ νοήσαν- 
, A Ce ~ ~ er 
τες οἱ ἔχοντες τὰς βίβλους τῶν προφητῶν ᾿Ιουδαῖοι, οὐκ 


> ’ὔ Ψ Ν Ἂ ‘ r » 5 Ν a 
EYVWPLOadv οὐδὲ ταραγενομέὲένον τον Χριστόν, ἀλλὰ kat 


94 JUSTIN MARTYR. 


~ ~ τ ’ a e 
ἡμᾶς τοὺς λέγοντας παραγεγενῆσϑψαι αὐτόν, καὶ ὡς προ- 
, ~ ΄ 3, , ~ ~ 

15 εκεκήρυκτο ἀποδεικνύντας ἐσταυρῶσδναι UT αὐτῶν, μισοῦ- 

σιν. 
ω Qa a ~ C - Ν , 3 ‘ ’ὔ 
957. Ἵνα 62 καὶ τοῦτο ὑμῖν φανερὸν γένηται, ATO προσω- 
- : "ΙΖ a ὃ Ν Ἡ dA ~ 
The Father ποὺ τοῦ πατρὸς ἐλέχϑησαν cra Hoatov τοῦ 
speaks. , , "ἢ ς AG . 
προειρημένου προφήτου οἵδε οἱ λόγοι" “Eyvw 
- - Ψ 
Bove τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου av- 
- >] A , 5 53} Qe: ’ 3 - 
s τοῦ, ᾿Ισραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός μου οὐ συνῆκεν. 
O , Q Ia 9 \ , rv Q λ , ς - , 
val ESvoe ἁμαρτωλόν, λαὸς πλήρης αμαρτιῶν, σπέρμα 
vA cas: ὟΝ e Ὕ , Ν - . 4 
πονηρόν, viol ἄνομοι " ἔγκατελίπετε TOV κύριον. Kat πά- 
> ~ [7] » ς SA , € / 5 Α 
λιν ἀλλαχοῦ, ὅταν λέγῃ 6 αὐτὸς προφήτης ὁμοίως ἀπὸ 
- ’ἅ . ~ - Tc νι ᾽ς = , ’ὕ 
τοῦ πατρός" Ποῖόν μοι οἶκον οἰκοδομήσετε ; λέγει κύριος. 
aac ’ ΄ ἘΞ - = 
10 Ὁ οὐρανός μοι Spdvoc, καὶ ἡ γῆ ὑποπόδιον τῶν ποδῶν 
2 - ~ 
μου. Καὶ πάλιν ἀλλαχοῦ " Τὰς νουμηνίας ὑμῶν καὶ τὰ 
, ~ € , Ἂς id ξ ’ , 
σάββατα μισεῖ ἡ ψυχή pov, καὶ μεγάλην ἡμέραν νηστείας 
ΝᾺ , 3 Bi Pt - ἮΝ nv 7 5 5) ~ , 
Kal ἀργίαν οὐκ ἀνέχομαι" οὐδ᾽ av ἔρχησσδε OPSijval μοι 
5 » (2 τὸ ’ὔ 6 ς - ( - 
εἰσακούσομαι ὑμῶν. Πλήρεις αἵματος αἱ χεΐρες ὑμῶν. 
\ / , / 

15 Kav φέρητε σεμίδαλιν, δυμίαμα, SéAvypa μοι ἐστί " στέαρ 
Σ - Ν - i > ia ryy7 Ἂς > , 
ἀρνῶν καὶ αἷμα ταύρων ov βούλομαι. Τίς γὰρ ἐξεζήτησε 

~ ~ ~ ~ >] \ XY 
ταῦτα ἐκ τῶν χειρῶν ὑμῶν ; ᾿Αλλὰ διάλυε πάντα σύνδε- 
5» 
σμον ἀδικίας, διάσπα στραγγαλιὰς [βιαίων συναλλαγμά- 
» , ~ 
των, ἄστεγον Kal γυμνὸν σκέπε, CLaSpUTTE πεινῶντι TOV 
” ς ~ ics Ὰ 
90) ἄρτον σου. Ὁποῖα μὲν οὖν ἐστι καὶ τὰ διδασκόμενα διὰ 
~ ~ ᾿] 4 ~ ~ ~ ’ Δ 
τῶν προφητῶν ἀπὸ τοῦ ϑεοῦ, νοεῖν δύνασϑε. 
“ » A ~ ~ 
38. Ὅταν δὲ ἀπὸ προσώπου τοῦ Χριστοῦ λέγῃ TO προ- 


A ~ e ἢ ἘΜ.) τ pig , 
ητικὸν πνεῦμα, οὕτως φϑ͵εγγεται Evyw ἐξεπέ- 
Christ speaks. ? “ἰ Pveyy Y 


Ν aL Lae Ἂ, ἄς λ \ b) ke 
Taod Tac XELp aC μου ἐπι αιον aATELVOUVTA Kal 
> λέ a. ‘ ‘ 5 ὁδῷ 5 \n ρας 
αντι ἑγοντα, ἐπι τους πορευομένους ἑενο ῳ ου κα Ὥ)- Καὶ 


,ὔ . 9Ππ|ν eed , > , 4 4 
swadw* Tov νῶτόν μου τέϑεικα εἰς μάστιγας Kal τὰς σια- 


THE FIRST APOLOGY. 35 


, 3 ς , \ δὲ , ΄ἷ 9 ? , 
yovac μου εἰς ραπίσματα, TO δὲ πρόσωπόν μου οὐκ ἀπέ- 
’ AS τς a 

στρεψα ἀπὸ αἰσχύνης ἐμπτυσμάτων. Kai 6 κύριος Bon- 

a7” Se at ee ~ b] τι 7 > >» A 

“ὅς μου ἐγένετο" Ola τοῦτο οὐκ ἐνετράπην, ἀλλ᾽ ἔϑηκα TO 

- - , 
πρόσωπόν μου ὡς στερεὰν πέτραν, Kal ἔγνων Ore οὐ μὴ 
᾽ μὴ 

ΟῚ - ’ἢ; , 

αἰσχυνδῶ, ὅτι ἐγγίζει ὃ δικαιώσας pe. Καὶ πάλιν ὅταν 10 
, . ᾿] x oo ~ δὴν. ἃς ε ’ Ν 

λέγῃ" Αὐτοὶ ἔβαλον κλῆρον ἐπὶ τὸν ἱματισμόν μου, καὶ 
vv V2 , ~ 2 A 

ὦρυξάν μου πόδας καὶ χεῖρας. ᾿Εγὼ δὲ ἐκοιμήϑην καὶ 

er = Ν 5 ’ὕ ¢ ’ >’ λά ’ K >, 

ὕπνωσα, Kal ἀνέστην, OTL κύριος ἀντελάβετό μου. αἱ 
7 - > , 

πάλιν ὅταν λέγῃ" ᾿Ελάλησαν ἐν χείλεσιν, ἐκίνησαν κεφα- 


ς ’ , 
λὴν Aéyovteg’ “PucdoSw ἑαυτόν. ἽΑτινα πάντα γέγονεν 15 
\ ~ 3 d ~ ~ ~ 
ὑπὸ τῶν Ιουδαίων τῷ Χριστῷ we μαϑεῖν δύνασϑε. Σταυ- 
, Ν δ ~ αἰ» ια Ν , δ δὼ Δ Ν 
ρωδέντος γὰρ αὐτοῦ ἐξέστρεφον τὰ χείλη καὶ ἐκίνουν τὰς 
Ν ~ id ,’ € , , 
κεφαλὰς λέγοντες " Ὁ νεκροὺς ἀανεγείρας ρυσάσδω ἕαυτον. 
Ἂ - ~ 
39."Orav δὲ ὡς προφητεῦον τὰ μέλλοντα γίνεσϑαι λαλῇ 
t 
) TIKOV πνεῦμα, οὕτως λέγει" Ἔκ ya 
The Spirit Τὸ προφητικὸν πνευμα, ΟΕ K yap 
itself speaks. - , , 
: Σιὼν ἐξελεύσεται νόμος καὶ λόγος κυρίου ἐξ 
ay 3 A ~ 
ἹΙερουσαλήμ, καὶ κρινεῖ ava μέσον ἐδνῶν καὶ ἐλέγξει λαὸν 
ρ M; 
, . Ν 4 Ν᾿ , a b) 5) 
πολύν καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα 5 
, ~ 
καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα, καὶ ov μὴ λήψονται 
wc TON WA, Ἔ Ν > Ν «5 5») Kr ~ 
ESvoe ἐπὶ EYVOE μάχαιραν Kal OU μὴ μάϑωσιν ἔτι πολεμεῖν. 
᾿ - »; \ 
Kai ὅτι οὕτως γέγονε, πεισϑῆναι δύνασϑε. ᾿Απὸ yap ‘Te- 
Ὰ N \ ’ A “ς,,.. \ 
ρουσαλὴμ ἄνδρες δεκαδύο τὸν apiSpov ἐξῆλθον εἰς τὸν 
- J - ~ ’ 
κόσμον, καὶ οὗτοι ἰδιῶται, λαλεῖν μὴ δυνάμενοι, διὰ δὲ τὸ 
a ~ y “ , Q U 2 , 6 ᾿ 
Seov δυνάμεως ἐμήνυσαν παντὶ γένει ἀνδρώπων ὡς ἀπε- 
᾽ὕ c A ~ “Ὁ δά ’ A Me ne 
στάλησαν ὑπὸ τοῦ Χριστοῦ διδάξαι πάντας τὸν τοῦ ϑεοῦ 
> , ᾿ς ς ~ 
λόγον" Kal οἱ πάλαι ἀλληλοφόνται οὐ μόνον οὐ πολεμοῦ- 
3 τ᾿ κι ς - 
μὲν τοὺς ἐχϑρούς, ἀλλ᾽ ὑπὲρ τοῦ μηδὲ ψεύδεσϑαι μηδ᾽ 
~ ’ ¢ , ~ 
ἐξαπατῆσαι τοὺς ἐξετάζοντας ἡδέως ὁμολογοῦντες τὸν 15 


» 2) Ν Ν iY \ , 
Χριστόν avosvickouev. Δυνατὸν yap ἦν τὸ λεγόμενον " 


36 JUSTIN MARTYR. 


€ ~ ᾽ Ἀν > ᾽ 
Η γλῶσσ ὀμώμοκεν, ἡ δὲ φρὴν ἀνώμοτος, 
~ e ~ 5 - - - δὴ ~ = ~ Q 
ποιεῖν ἡμᾶς εἰς τοῦτο. Γελοῖον ἣν δὴ πρᾶγμα, υμῖν μὲν 
, 
τοὺς συντιϑεμέίνους Kal καταλεγομένους στρατιώτας καὶ 
“ὦ - ~ a 
ο0 πρὸ THE ἑαυτῶν ζωῆς καὶ γονέων Kal πατρίδος καὶ πάντων 
- ΕἸ , A ς , 5 ᾽’ὔ ς , Q 
τῶν οἰκείων τὴν ὑμετέραν ἀσπάζεσϑαι ὁμολογίαν, μηδὲν 
Yee ὃ , ς ~ 5 - - Δ πᾷ δέ 
ἄφϑαρτον δυναμένων ὑμῶν αὑτοῖς παρασχεῖν, ἡμᾶς ὁξ, 
>] , τὰ - ‘ ’ ve ots ~ (2 Ν - Ἂς 
ἀφϑαρσίας ἐρῶντας, μὴ πάν) ὑπομεῖναι ὑπὲρ τοῦ τὰ πο- 
A ~ Ἂς ~ ~ 
ϑούμενα Tapa τοῦ δυναμένου δοῦναι λαβεῖν. 
=) ~ ’ 
40. ᾿Ακούσατε δὲ πῶς καὶ περὶ τῶν κηρυξάντων τὴν δι- 


‘\ 


ἐν b) ~ Q - 3 ’ὔ 
ΒΡΗ͂Σ ἃ δαχὴν αὐτοῦ καὶ μηνυσάντων τὴν ἐπιφάνειαν 
Christ foretold. Bee ~ , , Ν 
προερρέϑη; τοῦ προειρημένου προφήτου καὶ 
β λέ ¢ > ’, ὃ Ν - - ’ . 
ασιλέως οὕτως εἰπόντος Cla TOV προφητικοῦ πνεύματος 
5» Ἢ , te” ee 5 , c~ Ἂς Nee ~ ΕΝ > 
μέρα TH ἡμέρᾳ ἐρεύγεται ρῆμα, καὶ νὺξ, τῇ νυκτὶ avay- 
= ᾽ ς , - " 
γέλλει γνῶσιν. Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ 
᾽ , ee ~ = = 
ἀκούονται ai φωναὶ αὐτῶν. Ei¢ πᾶσαν τὴν γῆν ἐξῆλϑεν 
΄ QZ ’ ~ Ν 5 \ , ~ > , οὗ 
ὁ φνϑόγγος αὐτῶν καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ 
«» 9... airs 9 - Od ” Q , 5 - nN 
ῥήματα αὐτῶν. ᾿Εν τῷ ἡλίῳ ἔϑετο TO σκήνωμα αὐτοῦ, καὶ 
, A ic , 5 Pp. τὸ - Ὁ - > 
10 αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ ἀγαλλι- 
- «ς - , Q 
άσεται we γίγας δραμεῖν δὸόν. Πρὸς τούτοις δὲ καὶ λό- 
ς , ~ , 3 ) ~ ~ Q 
γων ἑτέρων τῶν προφητευϑέντων δι᾿ αὐτοῦ τοῦ Δαυὶδ Ka- 
λῶ BL Ν 5 , 5 ἌΡ δ λ , el cad - 
ὥς ἔχον καὶ οἰκείως ἐπιμνησσῆναι λελογίσμεσδα, ἐξ ὧν 
a ~ ς - ’ - , ~ A > a ie 
μαδϑεῖν ὑμῖν πάρεστι πῶς προτρέπεται ζῆν τοὺς ἀνϑρώπους 
4 ἐν ~ ~ WN 
15TO προφητικὸν πνεῦμα Kal πῶς μηνύει τὴν γεγενημένην 
€ 7 Bi ~ >} , ~ ᾿ 
Ηρώδου τοῦ βασιλέως Ἰουδαίων καὶ αὐτῶν ᾿Ιουδαίων 
Ἢ ΄ --ς , , , ~~ , > ΄ 
καὶ Πιλάτου τοῦ ὑμετέρου παρ᾽ αὐτοῖς γενομένου ἐπιτρό- 
~ 9 - , Q ~ ~ 
που σὺν τοῖς αὐτοῦ στρατιώταις κατὰ TOV Χριστοῦ συνέ- 
r Are 2 a 5} KX Ci ~ 5 ‘ 
ευσιν, Kal OTL TioTsUecovar ἔμελλεν UTO τῶν EK παντὸς 
, 5 , Xe tk Sue N eS os) oe A ‘ 
20 γίνους avSpwrwy, καὶ ὅτι αὐτὸν υἱὸν καλεῖ ὁ Seog Kal 


Gn , > ~ Bas, SG N 5. ἂν ‘ ~ ς 
υποτασσειν αὐτῷ mwavrac EX vpouc ἐπ nYVYE Tal, καὶ π ὡς Ol 


THE FIRST APOLOGY. a7 


, e¢ b) , ,’ ~ , ~ 4 , 
δαίμονες, ὕσον ἐπ᾽ αὐτοῖς, τήν TE TOV πατρὺς πάντων Kal 
ὃ , a ~ Q A , ~ ~ ~ 1 , ~ 

εσπότου SEOU Kal τὴν αὐτοῦ τοῦ Χριστοῦ ἐξουσίαν φυγεῖν 
= ὯΝ ς 2) vd ~ ’ c A AQ 
πειρῶνται, καὶ ὡς εἰς μετάνοιαν καλεῖ πάντας ὁ EOE πρὶν 
ΟῚ as Q ~ y ¢ e 
eASeiv τὴν ἡμέραν τῆς κρίσεως. Etpnyrat δὲ οὕτως Ma-25 
κάριος ἀνὴρ ὃς οὐκ ἐ (Sn ἐν βουλῇ ἀσεβῶν καὶ ἐν ὁδῷ 
ριος ἀνὴρ ὃς οὐκ ἐπορεύϑη ἐν [DOVAH ἀσείϑων κα ᾧῷ 
ς λῶ Ἐς ” Νὰ Ss ay λ - ’ f tales 
ἁμαρτωλῶν οὐκ ἔστη Kal ἐπὶ KaNéopav λοιμὼν οὐκ EKANL- 
> ede a eats ~ , , A , ’ ~ Lae ~ 
σεν, ἀλλ᾽ ἢ ἐν τῷ νόμῳ κυρίου TO σέλημα αὐτοῦ, καὶ ἐν τῷ 
’ >) ~ , c , a ’ Sy eld € 
νύμῳ αὐτοῦ μελετήσει ἡμέρας Kai νυκτός. Kat ἔσται ὡς 
A had Ἂς Ν A cas: ~ £ 7 
τὸ ξύλον TO πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, 80 
ray 4 A ᾿] - , ΕῚ ~ , ~ Q Q , 
ὃ TOV καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον 
, ~ 3 5 Α ’ \ ~ 
αὐτοῦ οὐκ ἀπορρυήσεται, καὶ πάντα ὕσα ἂν TON) κατευοδω- 
, ᾽ e oy a ᾽ ¢ 5) see 
“ήσεται. Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ᾽ ἢ ὡσεὶ 
- « ὩΣ. ς ” > ‘ ’ὔ - ~ Ξ ὃ Ν 
χνοῦς, ὃν ἐκρίπτει ὃ ἄνεμος ἀπὸ προσώπου TIC γῆς ᾿ CLA 

- > ’ ͵7 5 - " , ὑδὲ ς x nN 
τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει, οὐδὲ ἁμαρτωλοὶ 35 
> ~ , ¢ , , e QA ὃ , x 
ἐν βουλῇ δικαίων, OTL γινώσκει κύριος δὲὸν δικαίων, καὶ 
e ον >) ~ Ψ - [ἡ 5 - Y ! 
ὁδὸς ἀσεβῶν ἀπολεῖται. “Iva τί ἐφρύαξαν Exyn, καὶ λαοὶ 
ν᾿ Nez / : , ς Ν - - ~ Q 
ἐμελέτησαν καινά ; Ilapéornoav οἱ βασιλεῖς τῆς γῆς, καὶ 

ἘΠ ΚΝ ’ὔ τ, Q A 93 ἈΝ Ἂς - , ἣν 
οἱ ἄρχοντες συνήχϑησαν ἐπὶ τὸ αὐτὸ κατὰ τοὺ κυρίου Kal 
Ν ~ ~ 3 ~ Ne Ξ Rie Ν 
κατὰ τοῦ Χριστοῦ αὐτοῦ λέγοντες ᾿ Διαρρήξωμεν τοὺς 40 
A 5 ond εν 5 , ’ >] € ~ A 4 >} 
δεσμοὺς αὐτῶν καὶ ἀπορρίψωμεν ap ἡμῶν τὸν ζυγὸν av- 
- ¢€ ~ 5" , ~ “5 ’ > ’ A c 
τῶν. ὯὉ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτούς, Kal ὃ 
? 5] ~ 5 , Ξ ΄ x Nn Ν > A 5 
κύριος ἐκμυκτηριεῖ αὐτούς ᾿" τύτε λαλήσει πρὸς αὐτοὺς ἐν 
“ - 3 ~ eg > ~ a ~ , ~ ea ἣ , >} * 
ὀργῇ αὐτοῦ, Kal Ev τῷ ϑυμῷ αντοῦ ταράξει αὐτοὺς. Εγὼ 
δὲ 7a Ν. ΓΝ ἃ 3 να τς EN ” ay CF. 

2 κατεστάϑην βασιλεὺς UT αὐτοῦ ἐπὶ Σιὼν ὄρος TO ἅγιον 45 
. τ: , κ᾿ , , , 2 
αὐτοῦ, διαγγέλλων τὸ πρόσταγμα κυρίου. Κύριος εἰπε 
’ τ: ΕΣ Ss , 5 A , , ’ 
πρός pe’ Ὑἱός μου εἶ σύ, ἐγὼ σήμερον γεγέννηκά σε. 
ν᾽ ἌΝ ἃ - ‘ ὃ ’ 7 ᾿ Ν x , 
Αἴτησαι παρ᾽ ἐμοῦ, Kat δώσω σοι ἔϑνη τὴν κληρονομίαν 

i? x » - - - 
σου; καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς ᾿ ποιμανεῖς 


5 AN >) CA ~ e - , , 
αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ, ὡς σκεύη κεραμέως συντρίψεις 50 


38 JUSTIN MARTYR. 


’ ’ - - ’ ’ 
αὐτούς. Kat νῦν, βασιλεῖς, σύνετε, παιδεύϑητε, πάντες οἱ 
κρίνοντες τὴν γῆ Δουλεύσατε τῷ κυρίῳ ἐν φύβῳ καὶ 

ρ ς τὴν γῆν. σατε τῷ κυρίῳ ἐν φοβᾳ 
᾿ - Φ ἢ 4 
ἀγαλλιᾶάσϑε αὐτῷ ἐν τρύμῳ. Δράξασϑε παιδείας, μή ποτε 
"» ~ zd ~ ~ 
ὑργισξῇ κύριος, καὶ ἀπολεῖσϑε ἐξ ὁδοῦ δικαίας, ὅταν ἐκ- 

a.” » , ξς 4 ϑ - ’ ’ c 
BS καυδῃ ἐν τάχει ὁ δυμὸς αὐτοῦ. Μακάριοι πάντες οἱ πε- 
ca ad 9 ’ >) ’ 
TOLSOTEC ἐπ᾿ αὐτόν. 
Q 7 9 7 ~ 
41. Kat πάλιν wv ἄλλης προφητείας μηνῦον τὸ προφη- 
ΟΝ ~ ὃ 2 3 - ~ [ὃ ¢ Ν Ν 
Christ’s king- TKOV πνεῦμα Oc αὐτοῦ τοῦ Aavid, ὅτι μετὰ τὸ 
dom foretold. ~ ! - 5 
σταυρωδῆναι βασιλεύσει ὃ Χριστός, οὕτως εἶπεν 
“Δι - ,ὕ - ς ~ Ἂ PD: ίλ «ς , Bee 
loaTé τῷ κυρίῳ, πᾶσα ἡ γῆ; Kal ἀναγγείλατε ἡμέραν ἐξ 
€ , Ν Zz ᾿) ler 
ὁ ἡμέρας TO σωτήριον αὐτοῦ" OTL μέγας κύριος Kal αἰνετὸς 
΄ N ς , ete , 
σφόδρα, φοβερὸς ὑπὲρ πάντας τοὺς ϑεούς ᾿ ὅτι πάντες οἱ 
- ΕῚ - , ΄ Q 
Seol τῶν ἐθνῶν εἴδωλα δαιμονίων εἰσίν, 6 δὲ Lede τοὺς 

24 A cs] , ’ Ν s Ν , b] ~ 
οὐρανοὺς ἐποίησε. Δόξα kal aivoc κατὰ πρόσωπον αὐτοῦ, 

a9 N τ , ἢ , ς ΄ > ~ » 
καὶ ἰσχὺς καὶ καύχημα ἐν τόπῳ ἁγιάσματος αὐτοῦ. Δότε 

- , ~ x ~ 3: » ; δόξ Δ [3 Pe / if aN 

0TH κυρίῳ τῷ πατρὶ τῶν αἰώνων δόξαν. ἀβετε χάριν καὶ 

, λϑ Q - Del ~ Q tA Ψ Ψ 
cioéA Sere κατὰ πρόσωπον αὐτοῦ καὶ προσκυνήσατε ἐν αὖ- 

= ς» ᾿ - , 5. ταις ὔ > = 
λαῖς ἁγίαις αὐτοῦ. Φοβηδϑήτω ἀπὸ προσώπου αὐτοῦ 

- = a iA ’ 
πᾶσα ἡ γῆ Kal κατορπ  ωδήτω καὶ μὴ σαλευϑήτω. Ενυφραν- 
QZ 3 - 5} e ς ΜΡ 5 'λ > \ ~ 
Sitwoav ἐν τοῖς ἔϑνεσιν 6 κύριος ἐβασίλευσεν ἀπὸ τοῦ 

15 ξύλου. 
“ - AQ 
42. Ὅταν δὲ τὸ προφητικὸν πνεῦμα τὰ μέλλοντα γίνε- 


a ς nO , ΔῈ 4 Ἢ , 9 ~ 
Past tense for σναὶ WE ἤδη γενόμενα Λέγῃ; ὡς καὶ EV τοῖς προ- 


future. , Q F727 > , ¢ 5 >, , \ 
εἰρημένοις δοξάσαι ἐστίν, ὕπως aToXoyiav μὴ 


παράσχῃ τοῖς ἐντυγχάνουσιν, καὶ τοῦτο διασαφήσομεν. 
ὅ Τὰ πάντως ἐγνωσμένα γενησύμενα προλέγει, ὡς ἤδη γενό- 
μενα. Ὅτι δὲ οὕτως δεῖ ἐκδέχεσθαι, ἐνατενίσατε τῷ νοὶ 
τοῖς λεγομένοις. Δαυὶδ ἕτεσι χιλίοις καὶ πεντακοσίοις 


a oY > a ” a , Si Q 
πριν ἢ Χριστὸν ave PWwTOvV YEVOMEVOV σταυρω ἤναι Ta 


THE FIRST APOLOGY. 39 


- ’ 5} A 5 a ~ ‘ 5 , ’ 
προειρημένα ἔφη, καὶ οὐδεὶς τῶν πρὸ ἐκείνου γενομένων 
> ~ Ul » >) , 
σταυρωϑεὶς εὐφροσύνην παρέσχε τοῖς EXveotv, ἀλλ οὐδὲ 10 
- 3 ~ ς 9 «ς “- τ - ’» 
τῶν μετ᾽ ἐκεῖνον. Ο Kad ἡμᾶς δὲ Ἰησοῦς Χριστός, 
5) 5 > , > 
σταυρωϑεὶς καὶ ἀποϑανὼν ἀνέστη καὶ ἐβασίλευσεν ἀνελ- 
x 5 3 ’ Le) Ν ~ ? , ~ ὃ A — > ’ 
Jv εἰς οὐρανόν, καὶ ἐπὶ τοῖς παρ᾽ αὐτοῦ δια τὼν «ποστο- 
ΟῚ ~ ~ 7 ~ be ’ “ X 
λων ἐν τοῖς πᾶσιν ἔννεσι KNPVXSelaly εὐφροσύνη εστὶ 
’ ‘ , ¢ ᾿] >) ~ ν᾿ ᾽ 
προσδοκώντων τὴν κατηγγελμένην ὑπ᾽ αὐτοῦ αφϑαρσίαν. 15 
1 ~ Ci EG “. 
48. Ὅπως δὲ μή τινες ἐκ τῶν προλελεγμένων ὑφ᾽ ἡμῶν 
’ 4 7 
Doctrine of δοξάσωσι καὶ εἱμαρμένης ἀνάγκην φάσκειν 
human 
responsibility. ἡμᾶς Ta γινόμενα γίνεσνδαι ἐκ TOU προειπεῖν 
, Ν ~ , Ν ’ Ν 
προεγνωσμένα, καὶ τοῦτο διαλύομεν. Τὰς τιμωρίας καὶ 
Ν 7 a A ’ ΟΝ > Ν ’ >] , = 
τὰς κολάσεις Kal τὰς ἀγαϑὰς ἀμοιβὰς κατ᾽ ἀξίαν tov 5 
, 2 ~\ Ν - - ’ 
πράξεων ἑκάστου ἀποδίδοσϑαι διὰ τῶν προφητῶν μαϑύν- 
κ᾿ Ψ - 2 ~~ 
τες καὶ aAnSic ἀποφαινόμεδα. ᾿Επεὶ εἰ μὴ τοῦτό ἐστιν, 
> Ν Ἷ ΡΥ , , , > 4 NP 98 Pies: 9 
ἀλλὰ Ka εἱμαρμένην πάντα γίνεται, οὐ δὲ τὸ ἐφ᾽ ἡμῖν ἐστιν 
ov ΟῚ Ν e Fi See Qs 3 x ’ δ 
ὅλως. Εἰ γὰρ εἵμαρται τόνδε τινὰ ἀγανὺὸν εἶναι καὶ τύνδε 
- SAD CE >] Ἁ 7 +745: ~ , A 
φαῦλον, οὐὔϑ᾽ οὗτος ἀποδεκτὸς OUT ἐκεῖνος μεμπτέος. ἵΆαι10 
v 3 μὰ Ἄ) 5 , ‘ A ’ Ἂς Ψ ἣν 
αὖ εἰ μὴ προαιρέσει ἐλευδέρᾳ πρὺς τὸ φεύγειν τὰ αἰσχρὰ 
Q e τὰ Xe Ν , 7? 9) , ’ 
καὶ αἱρεῖσϑαι τὰ καλὰ δύναμιν ἔχει τὸ ἀνθρώπειον γένος, 
> 2 ’, 5) ~ ¢ ’, , 3 zh Nts? 
ἀναίτιόν ἐστι τῶν ὁπωσδήποτε πραττομένων. ᾿Αλλ᾽ ὅτι 
~ ’ , 
ἐλευϑέρᾳ προαιρέσει καὶ κατορϑοΐ καὶ σφάλλεται, οὕτως 
2 δεί Q τ A SO ~ 5) , Ν 
ἀποδείκνυμεν. Τὸν αὐτὸν avspwrov τῶν ἐναντίων τὴν 15 
ér ’ e = ’ δὲ ε ἍἋ vA Ων 
μετέλευσιν ποιούμενον ὁρῶμεν. Et δὲ εἵμαρτο ἢ φαῦλον ἢ 
- "- 3 7 ~ a iow 
σπουδαῖον εἶναι, οὐκ ἄν ποτε τῶν ἐναντίων δεκτικὸς ἦν Kal 
5 Ὁ + ~ 
πλειστάκις μετετίϑετο᾽" ἀλλ᾽ ove οἱ piv ἦσαν σπουδαῖοι, 
'- x ~ > ON. Ν ¢ , ee ἢ» yA aoe 
οἱ δὲ φαῦλοι, ἐπεὶ τὴν εἱμαρμένην αἰτίαν φαύλων καὶ ἐναν- 


, ς - ΄ vn Ε , (a fos Q 
Tla €avuT?) πραττουσὰν av aTOPaly Ol META, 1 €EKELVO TO 20 


3 


= , δόξ ἐλ as ev ὑδέ 5] > Ν 
προειρημένον COSat αληνὲς εἰναι, OTL OVOEV ἔστιν APETH 


δ ἢ GON \ 19 SON \ hs 
οὐδὲ κακία, ἀλλὰ δύξῃ μόνον ἢ ayaSa ἢ κακὰ νομίζεται 


1.5 


40 JUSTIN MARTYR. 


e ς ’ > 2. εὐ 
ἧπερ, we δείκνυσιν ὁ ἀληϑὴς λόγος, μεγίστη ἀσέβεια καὶ 
, 5 ’ὔὕ 
ἀδικία ἐστίν. ᾿Αλλ᾽ εἱμαρμένην φαμὲν ἀπαράβατον ταύτην 
- - Ν 1.5 λ , Ν Lat ad Ἵ ’ὔ Ν - 
οὅ εἶναι, τοῖς τὰ καλὰ ἐκλεγομένοις τὰ ἄξια ἐπιτίμια, καὶ τοῖς 
ς ! Ν 2 , Xe > , 5 Ν a Ν 
ὁμοίως τὰ ἐναντία τὰ ἄξια ἐπίχειρα. Οὐ γὰρ ὥσπερ τὰ 
y 2 , ΄ 
ἄλλα, οἷον δένδρα καὶ τετράποδα, μηδὲν δυνάμενα προαι- 
, 7 > , Ὁ ΩΝ Ν 3) ὦ ~ > δὲ Ν 
ρέσει πράττειν, ἐποίησεν O δεὸς τὸν ἀνῦρωπον οὐδὲ γὰρ 
- we ? ~ v2 , , ΒΆΤΟΣ ~ “7 S 
ἦν ἄξιος ἀμοιβῆς ἢ ἐπαίνου, οὐκ ἀφ᾽ ἑαυτοῦ ἑλόμενος τὸ 
> a’ > Ν - , > δ᾽ > Q C. Anns ὃ 
80 ἀγαϑόν, ἀλλὰ τοῦτο γενύμενος, οὐδ᾽ εἰ κακὸς ὑπῆρχε, δι- 
" » Ἄν > 2 2 Ε - - » 
καίως κολάσεως ἐτύγχανεν, οὐκ ἀφ᾽ ἑαυτοῦ τοιοῦτος ὦν, 
> oJ xAa ’ ιν a) 5 ’ 
ἀλλ᾽ οὐδὲν δυνάμενος εἶναι ἕτερον παρ᾽ ὃ ἐγεγόνει. 
ΟῚ . - ~ a ὦ 4M ~ 
44. ᾿Εδίδαξε δὲ ἡμᾶς ταῦτα τὸ ἅγιον προφητικὸν πνεῦμα, 
This doctrine the διὰ Μωῦσέως φῆσαν τῷ πρώτῳ πλασϑέντι 
doctrine of the | , d ee oe 
prophets. ανϑρώπῳ εἰρῆσσαι ὑπὸ τοῦ “εοῦ οὕτως " 
? A 4 , AY 3 A oS ἈΝ ’ 4) 
Ιδοὺ πρὸ προσώπου σου τὸ ἀγαϑδὺν καὶ τὸ κακόν, ἔκλεξαι 
ἢ € On ~ 
στὸ ἀγαϑόν. Καὶ πάλιν διὰ Ἡσαΐου, τοῦ ἑτέρου προφήτου, 
« 9. να - Q = ὅλ Ν ὃ ΄ CO τὸν τς τὰ 
ὡς ἀπὸ τοῦ πατρὺς τῶν ὅλων καὶ δεσπότου Φεοῦ εἰς τοῦτο 
Ξ e : f 2 N 
λεχϑῆναι οὕτως ᾿ Λούσασξε, καξαροὶ γένεσϑε, ἀφέλετε τὰς 
’ 9 Α - - c ~ ’ Ν ~ 
πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάϑετε καλὸν ποιεῖν, 
, 3 - τι ὃ » ? \ (Qe Ν δ 
κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν, καὶ δεῦτε Kal δια- 
~~ » , 4 aN - € ξ [2 Ἔ — 
10 λεχϑῶμεν, λέγει κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν 
« - ς x 0 ns - ἊΝ (τ «ς ’ 
ὡς φοινικοῦν, ὡσεὶ ἔριον λευκανῶ, καὶ ἐὰν ὦσιν ὡς KOKKI- 
.ς ’ = x SEX Pe A 3 ’ , 
νον, we χιόνα λευκανῶ. Καὶ ἐὰν ϑέλητε καὶ εἰσακούσητέ 
Ν. > A ~ -- , ye. A A ° 7 ’, 
μου, τὰ ἀγαδὰ τῆς γῆς φάγεσϑε, ἐὰν δὲ μὴ εἰσακούσητέ 
, Cokie , 2 ν N , , oh Ζ 
μου, μάχαιρα ὑμᾶς κατέδεται TO yap στόμα κυρίου ἐλά- 
- S ~ 
15Anoe ταῦτα. Tod δὲ προειρημένον Μάχαιρα ὑμᾶς κατέδεται, 
ὑ λέγει διὰ a SUSIIOETS ὺ οὖσι 
οὐ λέγει διὰ μαχαιρῶν φονευϑήσεσναι τοὺς παρακούσαν- 
b) 3. 6 / ~ ~ 9 a ~ “- Ν , 
Tac, ἀλλ᾽ ἡ μάχαιρα τοῦ Seov ἐστι τὸ πῦρ, οὗ βορὰ γίνον- 
» A ~ ’ € , x ~ , Ξ 
ται οἱ τὰ φαῦλα πράττειν αἱρούμενοι. Διὰ τοῦτο λέγει 


, ~ 
Μάχαιρα ὑμᾶς Katédetat* τὸ γὰρ στόμα κυρίου ἐλάλησεν. 


THE FIRST APOLOGY. 41 


2) 3 
Εἰ δὲ καὶ περὶ τεμνούσης καὶ αὐτίκα ἀπαλλασσούσης μα- 90 
/ 3 ἍἋ id 
χαίρας ἔλεγεν, οὐκ ἂν εἶπε Karéderat. “Ὥστε καὶ Πλάτων 
ible.) pay 5) = 
εἰπών Αἰτία ἑλομένου, Sede δ᾽ ἀναίτιος, παρὰ Μωῦσέως 
- Ν Ly oe ~ 
τοῦ προφήτου λαβὼν εἶπε. Πρεσβύτερος γὰρ Μωῦσῆς 
. ΄ - Ξ 
καὶ πάντων τῶν ἐν Ἕλλησι συγγραφέων. Καὶ πάντα, ὕσα 
Ν 15 ’ - Ἕ - - SS ὧν» nN 
περὶ ασανασίας ψυχῆς ἢ τιμωριῶν τῶν μετὰ Φάνατον ἢ 25 
’ 5 , \ ~ ’ 
σεωρίας οὐρανίων ἢ τῶν ὁμοίων δογμάτων καὶ φιλόσοφοι 
Ἂς Ne ON Ν ~ ~ Ν > δὰ 
καὶ ποιηταὶ Epacav, Tapa των προφητῶν τὰς αφορμὰς 
’ - Ἂ 
λαβόντες καὶ νοῆσαι δεδύνηνται καὶ ἐξηγήσαντο. “OSev 
A ~ , > ~ “ Α 
παρὰ πᾶσι σπέρματα ἀληδείας δοκεῖ εἶναι ᾿ ἐλέγχονται δὲ 
ἄν. 3 ~ ΄ e > , > Ms € ~ , 
μὴ ἀκριβῶς νοήσαντες, ὅταν ἐναντία αὐτοὶ ἑαυτοῖς λέγω- 80 
[ἡ i ~ 
ow. ὥστε 0 φαμεν, πεπροφητεῦσϑαι τὰ μέλλοντα γίνε- 
PAR ISN Ν ς , ΟΣ ? , 
GNal, OV διὰ TO εἱμαρμένης ἀνάγκῃ πράττεσναι λέγομεν, 
AAA AQ , ~ Q ~ ” ~ λλ » Ε ~ 
ἀλλὰ προγνώστου τοῦ Seov ὄντος τῶν μελλόντων ὑπὸ 


’ 


ΣΙ ΠΕΣ ον ’ Sf ως Bee δό ” 
TAVTWV AVS PUT WV T Pax NOEOVaAL, Και ογματος οντος 


,’ ’ ~ > LApeae ~ PE e 5 , a , 
παρ αὐτῶν tT κατ QAClaAV TWV TPaAStWvV EKAOTOV αμείψεσξαι 35 


λλ ~ > ’ Ν Ν ? > ~ pe 
ἕξ ovTa των ave τὼν. Kal TA TA αὐτου ΚΑΙ͂ AGIAV 
p ’ 
~ , » , a S Ν - - , 
των πραττομένων ATAVTIJOEGVAL OLA TOU προφητικου πνευ- 
ἢ) 5 5 , AN 2 7, J & ” A 
ματος προλέγει, εἰς ἐπίστασιν καὶ ἀνάμνησιν ἀεὶ ἄγων TO 
- = ΟΣ τ Ἢ , ὃ ἈΝ δ Ν a 5) ἈΝ > - 
των AVS NWT WV γένος, ELKVUC OTL kal μὲ. OV ἐστιν αὐτῷῳ 
Q ~ 3 - 3... 5, ἃ ce ~ oN 
καὶ προνοεῖται αὐτῶν. Kar ἐνέργειαν δὲ τῶν φαύλων 40 
,' ’ ες , ον - 2s € ’ N 
δαιμόνων Savatog ὡρίσδη κατὰ τῶν tac Ὑστάσπου ἢ 
~ ~ f ’ -, 
Σιβύλλης ἢ τῶν προφητῶν βίβλους ἀναγινωσκόντων, 
¢ VA ~ , 5) , > , N 
ὕπως διὰ τοῦ φόβου ἀποστρέψωσιν ἐντυγχάνοντας τοὺς 
7) ’ - - ~ ~ ’ = as 
avspwroue τῶν καλῶν γνῶσιν λαβεῖν, αὐτοῖς δὲ δουλεύ- 
5 9 Ψ , ~ 
οντας κατέχωσιν᾽ ὕπερ εἰς τέλος οὐκ ἴσχυσαν πρᾶξαι. 45 
Α 5 ’ ’ ~ 5 
᾿Αφόβως μὲν γὰρ οὐ μόνον ἐντυγχάνομεν αὐταῖς, ἀλλὰ 
ἧς e ~ e Ὁ ~ 9 3 ’ , 3 ’ 
Kal υμιν, WC ορατξε, εις ἐπίσκεψιν φέρομεν, ἑπισταμενοι 


- \ 
πᾶσιν evapeota φανήσεσϑαι. Κἂν ὀλίγους δὲ πείσωμεν, 


42 JUSTIN MARTYR. 


Ν , δή 5 toy Ὁ“ ς Ν ‘ 3 5 Ν 
τὰ μέγιστα κερδήσαντες ἐσύμεδα.. ὡς γεωργοὶ Yap ἀγανοὶ 
- ᾽ ἈΝ av 
50 Tapa τοῦ δεσπόζοντος τὴν ἀμοι[θὴν ἕξομεν. 

> τὰ s 

45. Ὅτι δὲ ἀν άγειν τὸν Χριστὸν εἰς TOV οὐρανὸν ὁ πα- 
- Ν Ν Α > ~ 
Christ's thron- TP τῶν πάντων δεὸς μετὰ TO ἀναστῆσαι ἐκ 
ing in Heaven - a AS cr . , ¢ a 

foretold. νεκρῶν αὐτὸν ἔμελλε, καὶ κατέχειν ἕως ἂν πα- 
ο - Ν q ~ e 
τάξῃ τοὺς ἐχϑραίνοντας αὐτῷ δαίμονας, καὶ συντελεσθῇ 6 

a 3 ~ ? ~ , 

5 ἀριϑμὸς τῶν προεγνωσμένων αὐτῷ ἀγαϑὼν γινομένων καὶ 
a: διὰ ob ὶ μηδέ ἣν ἐκπύρωσιν πεποί 
EVAPETWY, OL οὐς καὶ μηοέπῳ Τῇ ρ οἰηται, 
a a Ν Ν - ’ ” 
ἐπακούσατε τῶν εἰρημένων διὰ Δαυὶδ τοῦ προφήτου. Ἔστι 

~ Ξ- - ΄ A , 51. - 
δὲ ταῦτα Εἶπεν ὃ κύριος τῷ κυρίῳ mov" Κάϑου ἐκ δεξιῶν 
~ ¢ ’ ~ ~ 
μου, ἕως av ϑῶ τοὺς ἐχϑρούς σου ὑποπόδιον τῶν ποδῶν 
An) ΙΝ - , 5 ς 
τόσου. Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι κύριος ἐξ “Tepou- 
- 5 ~ A 
σαλήμ᾽ καὶ κατακυρίευε ἐν μέσῳ τῶν EXNpwV σου. Mera 
—= τς 3 Ν᾿ 45 κ᾿ ~ ὃ is » 5 - , 
σοῦ ἡ ἀρχὴ Ev ἡμέρᾳ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησι 
- > 14 e A Ν id - 
τῶν ἁγίων Gov" ἐκ γαστρὺς πρὸ ἑωσφόρου ἐγέννησά σε. 
Ν “ id ’ 4 - 
Τὸ οὖν εἰρημένον Ῥάβδον δυνάμεως ἐξαποστελεῖ σοι ἐξ 
ς An λ Ν ~ λ la os: δ ~ «“ 

15 Ἱερουσαλήμ, προαγγελτικὸν τοῦ λόγου τοῦ ἰσχυροῦ, ὃν 
SEL ΚΕ λὴ ἰδ , x 3 ~ 9 ASG ~ 
ἀπὸ ἹἹερουσαλὴμ of ἀπόστολοι αὐτοῦ ἐξελϑόντες πανταχοῦ 
Se? Z Peni ara Ss , ς , Q - διὸ 
ἐκήρυξαν, καί, καίπερ δανάτου OplovévToge κατὰ τῶν διὸα- 

΄ Es ON € Ν ’ εν ” 53 μ- 
σκόντων ἢ ὕλως ὁμολογούντων τὸ ὄνομα τοῦ Χριστοῦ, 
Εἰ be ~ ? Ὁ 2 
ἡμεῖς πανταχοῦ καὶ ἀσπαζόμεϑδα καὶ διδάσκομεν. Ei δὲ 

XQ ¢ ~ «ς τὴ τοῖν - τ 

9 καὶ ὑμεῖς ὡς ἐχϑροὶ ἐντεύξεσϑε τοῖσδε τοῖς λόγοις, οὐ 

- , 4 ~ 5 ~ 
πλέον τι δύνασϑε, WE προέφημεν, τοῦ φονεύειν " ὕπερ᾽ ἡμῖν 

> ’ ’ - ~ ~ 2 
μὲν οὐδεμίαν βλάβην φέρει, ὑμῖν δὲ καὶ πᾶσι τοῖς ἀδίκως 
> 35 ip A SS aq » “λ ὃ Ν Ν > 
ἐχϑραίνουσι καὶ μὴ petativeuévoic κόλασιν διὰ πυρὸς αἰω- 
, > wt 
νίαν ἐργάζεται. 
ev . ’ » x ~ 

460, Ἵνα δὲ μή τινες ἀλογισταίνοντες, εἰς ἀποτροπὴν τῶν 
ὃ διὸ , Ce ~ OY] «18. ies rd Q ») a 

εδιδαγμένων UP ἡμῶν, εἴπωσι TPO ἐτῶν ἑκατὸν TEVTNKOV= 


~ A μ - 
τα γεγεννῆσναι τὸν Χριστὸν λέγειν ἡμᾶς ἐπὶ Κυρηνίου, 


THE FIRST APOLOGY. 43 


, x Ὁ A a sak τ 
A U 
Whe Word ad δεδιδαχέναι δὲ a φαμεν διὼς Gal αὐτὸν υστερον 


- Ἰ ’ὔ ἣν ~ 
the world be- ypdvorg ἐπὶ Ποντίου Πιλάτου, καὶ ἐπικαλῶσιν, 5 


Christ. ς ? ’ ” ~ , , 

ὡς ἀνευδύνων ὄντων τῶν προγεγενημένων πάν- 

> v/ ’ 

των ἀνπρώπων, φϑάσαντες τὴν ἀπορίαν λυσόμεδα. Tov 

Ἂ - ~ °F 
Χριστὸν πρωτότοκον τοῦ Seov εἶναι ἐδιδάχϑημεν Kal προε- 
δ ’ i - = > , 
μηνύσαμεν AGyov ὄντα, ov πᾶν γένος ἀνϑρώπων μετέσχε. 
‘ e \ ’ ’ \ , 
Καὶ οἱ μετὰ λόγου βιώσαντες Χριστιανοί εἰσι, κἂν ἄδεοι 1 
’ fe 5 4 

ἐνομίσδησαν, οἷον ἐν Ἕλλησι μὲν Σωκράτης καὶ Ἡράκλει- 

το 5 ~ 

τος καὶ of ὕμοιοι αὐτοῖς, ἐν βαρβάροις δὲ ᾿Αβραὰμ καὶ 

? ~ > Ἀν 
Ανανίας καὶ ᾿Αζαρίας καὶ Μισαὴλ καὶ ᾿Ηλίας καὶ ἄλλοι 

AX Bees Ν ἕξ by See λέ sy 
πολλοί, ὧν τὰς πράξεις ἢ τὰ ὀνόματα καταλέγειν μακρὸν 

ΜᾺ Ee , ~ 1] 

εἶναι ἐπιστάμενοι τανῦν Tapattobmesa. “Ὥστε καὶ οἱ προ- 15 

’ ” x , 2 , ” δ ἃ Ν — 
γενόμενοι ἄνευ λόγου [βιώσαντες ἄχρηστοι καὶ ἐχυϑροὶ τῷ 
~ ~ = ὃς . 
Χριστῷ ἦσαν καὶ φονεῖς τῶν μετὰ λόγου [θιούντων " οἱ δὲ 

Ἀ - ~ / 

μετὰ AGyou [βιώσαντες καὶ βιοῦντες Χριστιανοὶ καὶ ἄφοβοι 
ἧς > ἊΨ Ὁ ΓΑ κἋΑἋαᾳ >) eid Ν - 

καὶ ἀτάραχοι ὑπάρχουσι. Ac ἣν © αἰτίαν διὰ δυνάμεως 
“- 7, Ν Ν ~ A ? “ , ~ 

τοῦ λόγου κατὰ τὴν τοῦ πατρὺς πάντων Kal δεσπότου δεοῦ 2 

, ’ . ~ 
βουλήν διὰ παρϑένου ἄνϑρωπος ἀπεκυήξη καὶ ᾿Ιησοῦς 

Ν Le: ¢ Q Q > a Ν , , Im az! Nt 

ἐπωνομάσδη, Kal σταυρωδεὶς ἀποδανὼν ἀνέστη καὶ ἀνελή- 

>) fee 9 3 ’ 5" ~ ὃ Ν. ’ 2) , e 
USEV εἰς οὐρανόν, EK τῶν διὰ τοσούτων εἰρημένων ὃ νουν- 

- e ~ ’ 5 

εχὴς καταλαβεῖν δυνήσεται. Ἡμεῖς δέ, οὐκ ἀναγκαίου 

” “- - Ν - 5 , ’, ’, SaaS 

ὄντος τανῦν τοῦ περὶ τῆς ἀποδείξεως τούτου λόγου, ἐπὶ 95 
ee , » , Q Q 4 , 

τὰς ἐπειγούσας ἀποδείξεις πρὸς TO παρὸν χωρήσομεν. 

“Ὁ κα" ~ ? , 
47. Ὅτι οὖν καὶ ἐκπορϑηϑήσεσδναι ἡ γῆ ᾿Ιουδαίων ἔμελ- 
5 - - 

Desolation of λεν, ἀκούσατε τῶν εἰρημένων ὑπὸ τοῦ προφητι- 
Judea pre- ~ », ” ὯΝ e ’, e > Q 
dicted. κοῦ πνεύματος. Ἑΐρηνται δὲ of λόγοι ὡς ἀπὸ 

προσώπου λαῶν ϑΞαυμαζόντων τὰ γεγενημένα. Εἰσὶ δὲ 
(M39 , ioe τ Ὁ ς 

οἵδε" ᾿Εγενήϑη ἔρημος Σιών, ὡς ἔρημος ἐγενήδη Ispovea- 5 


, 9 ? e = Α Ὁ ς ~ Q id , “Δ 
λήμ, ELC καταρᾶν O OLKOC, TO aylov HUWVY, Καὶ ἢ δόξα Hv 


44 JUSTIN MARTYR. 


DAG Ὁ , . ~ 5 La , x ’ 
εὐλόγησαν οἱ πατέρες ἡμῶν EYEVI|SN πυρίκαυστος, καὶ πάν- 
Ἂ 559) ὃ rad ee , { ᾽ς » 2 up 
Ta τὰ ἔνδοξα αὐτῆς συνέπεσε. Καὶ. ἐπὶ τούτοις ἀνέσχου 
κι" , ire 2 , fo yee IO os QED 
Kal ἐσιώπησας καὶ ἐταπείνωσας ἡμᾶς σφόδρα. Καὶ ὅτι 
5 , ¢ An id , cs a 
τὸ ἠρήμωτο ᾿Ιερουσαλήμ, ὡς προείρητο yevhhososat, πεπει- 
΄, > , Ei δὲ Ν Ν - 5 , ἦν 45 
σμένοι ἐστέ. ἰρηται δὲ καὶ περὶ τῆς ἐρημώσεως αὐτῆς, 
Ν Ν Ξ: gp ΤΡ » a δέ 3... wes ees ‘ 
καὶ περὶ TOU μὴ ἐπιτραπήσεσναι μηδένα αὐτῶν οἰκεῖν, διὰ 
ς 2 ~ , “ ἘΜῈ = , ~ ” , 
Hoatov τοῦ προφήτου οὕτως H γῆ αὐτῶν ἔρημος, ἔμ- 
i > Cs) 5 ν "ὦ oS ΄ . > 
προσδὲεν αὐτῶν OL ἐχϑροὶ αὐτῶν αὐτὴν φάγονται, Kal οὐκ 
ἢ > ~ ~ > ec) 7] 
τόξἔσται ἐξ αὐτῶν O κατοικῶν ἐν αὐτῇ. Ore δὲ φυλάσσεται 
a 3 “Ὁ - ev ὃ 4 >) 5 - , “Ὁ 4 Ν 
ὑφ ὑμῶν, ὕπως μηδεὶς ἐν αὐτῇ γένηται, καὶ Σάνατος κατὰ 
- ᾿ 2) , b] id e 2 
τοῦ καταλαμβανομένου ᾿Ιουδαίου εἰσιόντος ὥρισται, ἀκρι- 
- “" ’ 
βῶς ἐπίστασϑε. 
υ ’ἢ ’ν 
48, Ὅτι δὲ καὶ ϑεραπεύσειν πάσας νόσους καὶ νεκροὺς 
εἰ ~ 
Predictions of ἀνεγερεῖν ὃ ἡμέτερος Χριστὸς προεφητεύϑη, 
‘hrist’s work 
’ ~ / 9 acs 
and death. ἀκούσατε τῶν λελεγμένων. Ἔστι δὲ ταῦτα 
ΤῊ , 5 me se We Ne e ὅλ Sait bs N 
ἢ παρουσίᾳ αὐτοῦ ἁλεῖται χωλὸς we ἔλαφος, καὶ τρανὴ 
! ~ ’ὕ e ’ , @.. 
ὅἔσται γλῶσσα μογιλάλων᾽ τυφλοὶ ἀναβλέψουσι καὶ λεπροὶ 
" 
καπαρισπήσονται καὶ νεκροὶ ἀναστήσονται καὶ περιπατῆ- 
[ - “ , ἣν ~ 5 Ν , 
covolw. “Ort τε ταῦτα ἐποίησεν, ἐκ τῶν ἐπὶ Ποντίου Πι- 
» , 5», ~ ’» Π ~ 
λάτου γενομένων ἄκτων μαϑεῖν δύνασϑε. WC τε προμε- 
΄ ~ ~ >) ’ 
μήνυται ὑπὸ τοῦ προφητικοῦ πνεύματος ἀναιρεδησύμενος 
Ὁ“ ~ 5) ΟῚ , 4 =) , τὰ ’; "} Ψ - 
10ἅμα τοῖς ἐπ᾿ αὐτὸν ἐλπίζουσιν ἀνϑρώποις, ἀκούσατε τῶν 
Gols ah τ ~ , ς , 
λεχϑέντων διὰ Ἡσαΐου. Εστι δὲ ταῦτα " Ἴδε ὡς ὃ δίκαιος 
°F oS ἣν 5 ἊΝ 5 , ~ , ς 54 iN δί 
ἀπώλετο, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ, καὶ ἄνδρες δίκαιοι 
" Ν NO N ~ 2 Q ’ iO , 
αἴρονται, καὶ οὐδεὶς κατανοεῖ. Απὸ προσώπου αδικίας 
Me e , Ar of τὸ DU. Σ e Ν > ““ 
ἦρται ὃ δίκαιος, καὶ ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ, ἦρται 
15 ἐκ τοῦ μέσου. 
a , ~ >] ~ «ἢ, ed ied e 
49. Καὶ πάλιν πῶς dv αὐτοῦ Ἡσαΐου λέλεκται, ὅτι οἱ 


, ὃ , , 4 Q ~ ΟῚ - »» 
OV προσὸοοκὴησαντὲς AUTOV λαοὶ τῶν ESVOv προσκυνὴσουσιν 


THE FIRST APOLOGY. 45 


. . . ’ uA iC. Ν δὸς \ “πὸ > δ ~ >) , 
His rejection QUTOV, OL δὲ aél 7 PODOCOKWVTEC Τουδαῖοι ayvorj~ 
by the Jews ay ss : "ΔΝ ᾿ 
foretold. σουσι παραγενόμενον αὐτόν. ᾿Ελέχϑησαν δὲ 
€ - ς 3 πὴ - 3 ~ ~ ~ Tie a Q 
οἱ λόγοι ὡς ἀπὸ προσώπου αὐτοῦ τοῦ Χριστοῦ. iol ec? 5 
> Fee N 5 , ~ sw ems! ~ cas 
οὗτοι " ᾿Εμφανὴς eyevisny τοῖς ἐμὲ μὴ ἑἐπερωτῶσιν, EUPE- 
- - me cy - , U a 
σὴν τοῖς ἐμὲ μὴ ζητοῦσιν. Eimwov* ᾿ἸΙδού εἰμι, Ever, ot 
9 3’ ᾽’ὔ a ” - 3 »Ἅ A ~ 4 
οὐκ ἐκάλεσαν τὸ ὄνομά μου. ᾿Εξεπέτασα τὰς χεῖράς μου 
’ A x, QA 5 a ~ X 3 ΝΖ ’ Ν Ν. , 
ἐπὶ λαὸν ἀπειδοῦντα καὶ ἀντιλέγοντα, ἐπὶ τοὺς πορευομέ- 
5 ς - 2) ~ > 7 3 , ~ ς ~ ο - 
νους ἐν ὁδῷ οὐ καλῇ, ἀλλ᾽ ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. τὸ 
€ δὲ 4 ς -» “ ’ “| ὃ - Ν 5} 
Ο λαὺς ὁ παροξύνων ἐναντίον μου. ουδαῖοι γὰρ ἔχον- 
Ἂς , Ngee Ἂ , Ν γ ‘ 
τες τὰς προφητείας Kal αεὶ προσδοκήσαντες TOV Χριστὸν, 
’ " ’ > , δέ ἰλλὰ ἘΡῸΙΝ 
παραγενόμενον ἠγνόησαν, οὐ μόνον ὃέξ, ἀλλὰ καὶ παρε- 
73 ὦ e δὲ 3 σεν - 2S i δέ δὲ b) , 
χρήσαντο᾽ οἱ δὲ ATO τῶν ἐσνῶν μηδέποτε μηδὲν ακούσαν- 
- - “- Ὁ Ὁ ae ἈΝ Ὁ 
τες περὶ τοῦ Χριστοῦ, μέχρις οὗ οἱ ἀπὸ ᾿Ιερουσαλὴμ ἐξελ- 15 
, , , ᾿] ὦ τα , ; 4 AIK Q 3 - xX A 
σόντες ἀπόστολοι αὐτοῦ ἐμήνυσαν τὰ περὶ αὐτοῦ Kal τὰς 
, aN Ν Qa?’ = Ν , 
προφητείας παρέδωκαν, πληρωδέντες χαρᾶς καὶ πίστεως 
a 28 aN ΩΣ se N Ἐς Ὁ , = ὃ Ν ~ 
τοῖς εἰδώλοις ἀπετάξαντο καὶ τῷ ἀγεννήτῳ Se διὰ TOV 
~ > ¢/ ’ Q 
Χριστοῦ ἑαυτοὺς ἀνέϑηκαν. Ὅτι δὲ προεγινώσκετο τὰ δύσ- 
᾿ - - A ~ \ 
φημὰ ταῦτα λεχϑησόμενα κατὰ τῶν τὸν Χριστὸν ὁμολο- 20 
, a ς “5 AN a & ~ Bae FD, “ 
γούντων, καὶ ὡς εἰεν τάλανες οἱ δυσφημοῦντες αὐτὸν καὶ 
Α \ ~9? Ne “- - ’ > ’ = 
τὰ παλαιὰ ἔϑη καλὸν εἶναι τηρεῖν λέγοντες, ἀκούσατε TOV 
fi: ~ >) , KS τῷ 7 ~ = >) 
BpaxveT@c εἰρημένων διὰ Ἡσαΐου. Ἔστι δὲ ratra* Οὐαὶ 
- λέ A r eS = Tae A A λ ’ 
τοῖς λέγουσι τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ. 
[τ ce ~ ’ , ~ 
50. Ὅτι δὲ καὶ ὑπὲρ ἡμῶν γενόμενος avSpwrog waSsiv 
- Mie? ~ Q - 
Christ's καὶ ἀτιμασνῆναι ὑπέμεινε, καὶ πάλιν μετὰ δόξης 
humiliation 
foretold. , Acree lea as 2 ares 
παραγενήσεται, ἀκούσατε τῶν εἰρημένων εἰς TOU 
- I ~ ae) eer 
To προφητειῶν. Ἔστι δὲ ταῦτα " “AvS ὧν παρέδωκαν εἰς 
Sa Ν ἣν :) - Ν Ν - 3 ’ὕ 5) Bae 
ἄνατον τὴν ψυχὴν αὐτοῦ καὶ μετὰ TOV ἀνόμων ἐλογίσϑη, 5 
ο Ἂς ς - ~ > » 
αὐτὸς ἁμαρτίας πολλῶν εἴληφε καὶ τοῖς ἀνόμοις ἐξιλάσε- 


3) ὃ ? re ς ~ Vie τσ γι Ων 
ται. Ide Yap, συνῆσει ὁ παις μου καὶ ὑψωδϑήσεται Kal 


46 JUSTIN MARTYR. 


δοξασϑήσεται σφόδρα. “Ov τρόπον ἐκστήσονται πολλοὶ 
c 


5. = , e ΟῚ Ate Ε ἧς... SA , Ν s\7 x 
ETL σε, OUTWC ἀδοξήσει απὸ AVIPWTWV TO εἰὸός σοὺ Kal ἡ 


Pe > ‘ ~ τ ip e 5 va Ie 
1000&a σου ἀπὸ τῶν ανπρώπων, οὕτως “αυμάσονται ESV 


ἐπὶ 


’ Ν lara δ - Ν , Dg ἐρὰ ot 
πολλά, καὶ συνέξουσι [βασιλεῖς τὸ στόμα αὐτῶν" ὅτι οἷς 


> 5] , Ἀ > ~ ” Ν “ὉῸὯ 5 > , 
οὐκ ἀνηγγέλη περὶ αὐτοῦ ὄψονται, καὶ οἱ οὐκ ἀκηκόασι 
= 3 “ὦ 5 ma, Wel a a pie 
συνήσουσι. Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, Kal ὁ 
3 , τ 5) , 
Ppaxiwy κυρίου τίνι ἀπεκαλύφϑη ; ᾿Ανηγγείλαμεν ἐνώπιον 
» - ς A ς ς > ~ , ’ ! 
16 αὐτοῦ ὡς παιδίον, ὡς ρίζα ἐν γῇ διψώσῃ. Οὐκ ἔστιν 
id " ~ ὑδὲ Ὁ ate - Q 10 , a ae 9 a “- 
εἰὸος αὐτῷ ουδὲ ὁύξα " καὶ εἴδομεν αὐτὸν καὶ οὐκ εἶχεν 
Ss Sy, tA 3 A \ [εὐ | ~ , \ ~ 
εἶδος οὐδὲ κάλλος, ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον καὶ ἐκλεῖ- 
Ν. Ν. > ’; 5) “ ~ N a 
πον Tapa τοὺς ἀνδρωπους. ᾿Ανῶρωπος ἕν πληγῇ ὧν καὶ 
Ἰδὼ , x , e 5 , AY , > 
εἰδὼς φέρειν μαλακίαν, OTL ἀπέστραπται TO πρόσωπον av- 
- a , - \ 4 
οοτοῦ, ἠτιμάσδη καὶ οὐκ ἐλογίσδη. Οὗτος τὰς ἁμαρτίας 
«ς = ’ SS Es ~ , ~ a te - 5 ? 
ἡμῶν φέρει kal περὶ ἡμῶν ὀδυνᾶται, Kal ἡμεῖς ἐλογισάμεϑα 
, Ν - 5 - ‘9 ~ Ns EO z Pe 
αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ Kal ἐν κακώσει. Αὐτὸς 
δὲ > Datel ὃ ᾿ ἣν > , ς ~ ‘ λά 
ἕ ἐτραυματίσδπη διὰ τὰς ἀνομίας ἡμῶν καὶ μεμαλάκισται 
A Ν 6 , ς - - ἣν τὸ ΟῚ , “ > μ a ~ 
διὰ τὰς ἁμαρτίας ἡμῶν" παιδεία εἰρήνης ἐπ᾽ αὐτόν, τῷ 
’ἢ 9 - c ~ , , δ , >. 
25pwWAWTL αὐτοῦ ἡμεῖς iaSnuev. Πάντες we πρόβατα ἐπλα- 
, 5) ~ ~ ΟῚ ~ r , 
VISNMEV, ἄνϑδρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήϑη. Καὶ παρέ- 
>] Q a ς ’ὔ € ~ x >) 4 QA 4 
δωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν, καὶ αὐτὸς διὰ TO κεκα- 
~ aq , ’ ᾽ὔ Ν ΡΨ. ᾿ - ς ’ fe. 
KWGSal οὐκ ἀνοίγει TO στόμα αὐτοῦ. ‘Qe πρόβατον ἐπὶ 
Ν 5» - Ἂς at > Ar 5 ’ - , ok 
σφαγὴν NXSn* Kal ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν 
» e 3 ’ , \ , Ἂν ~ . ~ 
80 ἄφωνος, οὕτως οὐκ ἀνοίγει TO στύμα αὐτοῦ. “Ev τῇ Ta- 
, , ~ ἐδ , ’ τὰς ΤΟΥ Ν τῇ Ν 
πεινώσει αὐτοῦ ἡ κρίσις αὐτοῦ psn. Μετὰ οὖν τὸ σταυ-. 
~ BLES N ς , ἢ ~ , 9 Op 
ρωδῆναι αὐτὸν καὶ οἱ γνώριμοι αὐτοῦ πάντες ἀπέστησαν, 
5 ’ eee, Mig: ὦ 7.8 - > , s 
ἀρνησάμενοι αὐτόν" ὕστερον δέ, ἐκ νεκρῶν ἀναστάντος Kal 
» ΕΟ » - Q ~ re . - , ᾿ ’ 
OPVEVTOE αὑτοῖς καὶ ταῖς προφητείαις ἐντυχεῖν, ἐν ALE TaV- 
~ ’ 7 5» 
ὅστα ταῦτα προείρητο γενησόμενα, διδάξαντος, καὶ εἰς οὐρα- 


Ν > , "Ὁ. ἈΝ , Ν δύ 
νον ανερχόμενον ἰδόντες καὶ πιστευσαγντὲς Kal υναμίὶν 


THE FIRST APOLOGY. 47 


αὶ - ’ ~ ~ Ἅ 5 - 
ἐκεῖνεν αὐτοῖς πεμφνεῖσαν παρ᾽ αὐτοῦ λαβόντες καὶ εἰς 
a , > Ἂ - QV 3 ? 
πᾶν γένος ἀνδρώπων ἐλϑόντες, ταῦτα ἐδίδαξαν Kal ἀπό- 
στολοι προσηγορεύϑησαν. 
51. Ἵνα δὲ μηνύσῃ ἡμῖν τὸ προφητικὸν πνεῦμα OTL ὁ 
n ἦι! 
- re ’ , 7 Ἀ ’ἢ x 
The majesty Ταῦτα πάσχων ἀνεκδιήγητον ἔχει τὸ γένος καὶ 
of Christ. x , ~ 9 5. - 9) 7) Ps ‘ ‘ 
βασιλεύει τῶν ἐχυρῶν, ἔφη οὕτως Τὴν γενεὰν 
5 - , Ὁ , Ξ ω ” 5 ἙΝ ~ ~ € Ν 5 
αὐτοῦ τίς οιηγήσεται 5 Ore αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ av- 
~ τ Q ~ 93 - 5 - e >) ΘΟ Ν ’ 
τοῦ, ATO τῶν ἀνομιῶν αὐτῶν ἧκει εἰς Savarov. Kat δώσω 5 
\ N ᾽ Nine = 5) S Ν Ν ’ 
τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ Kal τοὺς πλουσίους 
9 Q ~ ἃ 2 - a 2 ’ > > , >) Q 
αντὶ τοῦ YavaTov αὑτοῦ, ὅτι ἀνομίαν οὐκ ἐποίησεν οὐδὲ 
e ? 7 ~ ν΄ 5 ~ 
εὑρέϑη δόλος ἐν τῷ στόματι αὐτοῦ. Καὶ κύριος βούλεται 
, >) 4 ~ ~ 3 A ~ qx ς , 
καδαρίσαι αὐτὸν τῆς πληγῆς. ᾿Εὰν δῶτε περὶ ἁμαρτίας, 
ic ον ~ , , 
ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα paxpo[siov. Kat βούλεται τὸ 
? > ~ > ‘ , Q X , ~ τὰ » - 
κύριος ἀφελεῖν ἀπὺ πόνου τὴν ψυχὴν αὐτοῦ, δεῖξαι αὐτῷ 
~ S z ~ , ~ , s ΠΑΝ ’ 
φῶς, καὶ πλάσαι τῇ συνέσει, δικαιῶσαι δίκαιον εὖ δουλεύ- 
~ A κς- \ ες , ¢c “- ee , , 
ovra πολλοῖς. Kat τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνοίσει. 
Ν ~ ’ 4A ie Ν. x -~ > ee 
Ava τοῦτο αὐτὸς κληρονομήσει πολλοὺς καὶ τῶν ἰσχυρῶν 
~ > ΟΜ, , ? ¢ ἈΝ , ~ 
μεριεῖ σκύλα, avs’ ὧν παρεδόϑη εἰς ϑάνατον ἡ ψυχὴ αὐτοῦ, 15 
23 ~ >] ’ ἐλ πες, Q LF, ς , ANG 
καὶ ἐν τοῖς ἀνόμοις ἐλογίσδη, καὶ αὐτὸς ἁμαρτίας πολλῶν 
» , ᾿ ὃ Q A 5 , , ~ 3 \ ὃ 45) ὯὭ 
ἀνήνεγκε καὶ διὰ τὰς ἀνομίας αὐτῶν αὐτὸς παρεδοδη. c 
κ , 9 AN , 
δὲ Kal εἰς TOV οὐρανὸν ἔμελλεν ἀνιέναι, KATWC προεφητεύ- 
% 3 e - , , 3 ~ 
Sn, ἀκούσατε. “EXéySn δὲ οὕτως ᾿ἴλρατε πύλας οὐρανῶν, 
3 \ ~ , , 5 
ἀνοίχϑητε, ἵνα εἰσέλθῃ 6 βασιλεὺς τῆς δόξης. Τίς ἐστιν 20 
- - ’ὔ ’ A x ’ 
οὗτος ὃ βασιλεὺς τῆς δόξης ; Κύριος κραταιὸς καὶ κύριος 
? € , ~ ᾽ A , 
δυνατός. ‘Qe δὲ καὶ ἐξ οὐρανῶν παραγίνεσξϑαι μετὰ δόξης 
er > ’ oN - ΗΣ , > ee ὃ S a , 
μέλλει, ἀκούσατε καὶ τῶν εἰρημένων εἰς τοῦτο ὁιὰ Ἱερεμίου 
ee 0 ~ ΒΟ: ςε CEN CS ’ 
τοῦ προφήτου. ᾿Ἐστι δὲ ταῦτα " ᾿Ιδοὺ ὡς υἱὸς ἀνϑρώπου 
7 ΕῚ ᾽ὕὔ - a ~ ~ bY ~ Q ς » x 
ἔρχεται ἐπάνω τῶν νεφελῶν τοῦ οὐρανοῦ, Kal οἱ ἄγγελοι 2 


5 ~ , ~ 
αὐτοῦ σὺν αὐτῷ. 


48 JUSTIN MARTYR. 


9 5 ἈΝ , A , ἫΝ ᾽ὔ > ὃ , A 
52. ᾿Ἐπειδὴ τοίνυν τὰ γενόμενα ἤδη πάντα ἀπεδείκνυμεν 
πρὶν ἢ γενέσϑαι προκεκηρύχϑαι διὰ τῶν προφη- 
Sure word of ΤΡ eye p npvx popn 
rophecy. - ~ A 
Propee’dy: σῶν, ἀνάγκη καὶ περὶ τῶν ὁμοίως προφητευϑέν- 
᾽ Ν , , y € 7 
των, μελλόντων δὲ γίνεσϑαι, πίστιν ἔχειν ὡς πάντως γε- 
, ἃ Ν » Ν nO ’ 
5 νησομένων. “Ov γὰρ τρόπον τὰ On γενόμενα προκεκη- 
, meee , - ’ὕ \ SeICN » x 4 
ρυγμένα καὶ ayvooupeva ἀπέβη, τὸν αὐτὸν τρόπον καὶ τὰ 
, ἍἋ > ~ eer ~ ’ , , 
λείποντα, κἂν ἀγνοῆται καὶ ἀπιστῆται, ἀποβήσονται. Δύο 
τ - ,ὔ ra ς - e , , 
yap αὐτοῦ παρουσίας προεκήρυξαν οἱ προφῆται" μίαν μέν, 
ἈΝ »") Ἃ , is Re 4 Q a ~ ? 5 ’ - 
τὴν ἤδη γενομένην, ὡς ατίμου καὶ παπητοῦ ἀνϑρωπου, τὴν 
τὰν QV wR 3 , ~ ‘ ~ >) 

10 δὲ δευτέραν, ὅταν μετὰ δόξης ἐξ οὐρανῶν μετὰ τῆς ἀγγελι- 
~ ~ ~ , ivf ᾿ς ἃς 
κῆς αὐτοῦ στρατιᾶς παραγενήσεσναι κεκήρυκται, OTE καὶ τὰ 
9 ~ ͵ - , 5 id Ν 
σώματα ἀνεγερεῖ πάντων τῶν γενομένων ἀνϑρωπων, καὶ 

- 7S 3 ~ »" Δ ’ >] οἰ ow ai 
τῶν μὲν ἀξίων ἐνδύσει apvapotlav, τῶν δ᾽ ἀδίκων ἐν αἰσϑή- 

5 ’ si = , 4 ς Q ae 
Gel αἰωνίᾳ μετὰ τῶν φαύλων δαιμόνων εἰς TO αἰώνιον πῦρ 

, € ᾿ς ~ , Ln , 
ιό πέμψει. “Qe δὲ καὶ ταῦτα προείρηται γενησόμενα, δηλώ- 
> , . ν = ¢ Η 

σομεν. ᾿Ἐρρέϑη δὲ διὰ ᾿Ιεζεκιὴλ τοῦ προφήτου οὕτως 

NI Sy S , \ ς ’ὔὕ a A , , ‘ 
Συναχϑήσεται ἁρμονία πρὸς ἁρμονίαν καὶ ὀστέον πρὸς 


2 , Ν ’ > ’ ἜΝ, = - 7, 
ὀστέον, καὶ σάρκες ἀναφυήσονται. Καὶ πᾶν yovu κάμψει 


Ἵ 


de 2 , Aen ad AW Shen A , > ~ ? 
ᾧ κυρίῳ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται αὐτῷ. Ev 
e 5 ’ is U 
"0 οἵᾳ δὲ αἰσθήσει καὶ κολάσει γενέσϑαι μέλλουσιν οἱ ἄδικοι, 
>] , ~ ς lA ΟῚ ~ 5) , » « ~ 
ἀκούσατε τῶν ὁμοίως εἰς τοῦτο εἰρημένων. ἴΕστι δὲ ταῦ- 
aa fp a b) ~ 3) , ‘ οἴ - 5 ~ 
τα O σκώληξ αὐτῶν ov παυδήσεται, καὶ τὸ πῦρ αὐτῶν 
3 - , , 5 . 
οὐ σβεσϑήσεται. Kai τότε μετανοήσουσιν, bre οὐδὲν ὠφε- 
lie ~ Ὁ = 2 ?, 
λήσουσι. Ποῖα δὲ μέλλουσιν οἱ λαοὶ τῶν ᾿Ιουδαίων λέγειν 
EMR ~ [ἢ 10 Dt TBA 3 Q72 , ὃ ‘ 
ο5 καὶ ποιεῖν, ὅταν ἴδωσιν αὐτὸν ἐν δόξῃ παραγενόμενον, διὰ 
΄ - , , "2 . Ε 
Ζαχαρίου τοῦ προφήτου προφητευσέντα ἐλέχϑη οὕτως 
>? ~ ~ δ > , Fgh \ >. 
EvreAovpat τοῖς τέσσαρσιν ἀνέμοις συνάξαι τὰ ἑἐσκορπι- 
’ , 5 = ~ ~ , Ν “4 ’ Ν 
σμένα τέκνα, ἐντελοῦμαι τῷ Poppa φέρειν, καὶ τῷ νότῳ μὴ 


, > ea. ’ 9 € ᾿ς ‘ , , 
προσκόπτειν. Kat τότε ev Ἱερουσαλὴμ KOTETOG μέγας, OU 


THE FIRST APOLOGY. 49 


κ᾿ , ΕΝ λέ ue A , τι 
κοπετὸς στομάτων ἢ χειλέων, ἀλλὰ κοπετὸς καρδίας, καὶ 80 
5 A , 3 -- Ν ς fe > Ν \ , 
οὐ μὴ σχίσωσιν αὐτῶν τὰ ἱμάτια, ἀλλὰ τὰς διανοίας. 
A ’ A ’ , \ - 
Κόύόψονται φυλὴ πρὺς φυλήν, καὶ τότε ὄψονται εἰς ὃν ἐξε- 
’ Ss ~ en. ELEVA , 5 ’ ς - 2) 4 = 
κέντησαν, καὶ ἐροῦσι" Ti, κύριε, ἐπλάνησας ἡμᾶς ἀπὸ τῆς 
- ς ’ a τὶ ΄ - 
ὁδοῦ σου; Ἣ δύξα, ἣν εὐλόγησαν οἱ πατέρες ἡμῶν, ἐγε- 
νήση ἡμῖν εἰς ὄνειδος. 35 
< “ is A δ΄. «ἃ ld 4) 
53. Πολλὰς μὲν οὖν καὶ ἑτέρας προφητείας ἔχοντες 
bf ~ > - ’ - 
Importance of εἰπεῖν ἑπαυσάμενα, αὐτάρκεις Kal ταύτας εἰς 
prophecies for , es ᾿ is eae 
faith. πεισμονὴν τοις τὰ AkKOVOTLKA καὶ VOsPU WTA 
ΩΣ - λ , Ν - δύ b) A 
ἔχουσιν εἶναι λογισέίμενοι, καὶ νοεῖν dbvacsat αὐτοὺς 
st 
Lg 4 ce > ς - ~ ~ 
ἡγούμενοι OTL OVX ὁμοίως τοῖς μυδοποιηϑεῖσι περὶ TOV 5 
Δ΄, e~ ~ \ oe ~ ’ , é 5 Ἵ 
νομισφέντων υἱῶν τοῦ Διὸς καὶ ἡμεῖς μόνον λέγομεν, ἀλλ 
» 5» ὃ “2 ” , ~ wn x ’ >’ a , 
οὐκ ἀποδεῖξαι ἔχομεν. Τίνι yap av λόγῳ ἀνδρώπῳ orav- 
,ὔ Ἵ δ.» e ia ~ 9 ᾿ὕ ~ 93 
PWLEVTL ἐπειδόμεσα, OTL πρωτότοκος τῷ ἀγεννήτῳ SEW ἐστι 
Bye: A ~ \ 5 , 
καὶ αὐτὸς τὴν κρίσιν τοῦ παντὸς ἀνϑρωπειου γένους ποι- 
’; ἊΝ Ἁ ’ a nN EAS ~ >) Α ” (ey, 
ἤσεται; εἰ μὴ μαρτύρια πρὶν ἢ EANELY αὐτὸν aYSpwiroV 10 
Υ 5 - ev iv 
γενόμενον κεκηρυγμένα περὶ αὐτοῦ εὕρομεν καὶ οὕτως γε- 
» δὺς ,ρὰ - ἈΝ ? ὃ , δος ἋΣ Ν Ἀ δος ἃς 
νόμενα ὁρῶμεν, γῆς μὲν ᾿Ιουδαίων ἐρήμωσιν, καὶ τοὺς ἀπὸ 
N 3} > , N ~ κ - > , 
παντὸς ἔθνους avSpwrwv διὰ τῆς Tapa τῶν ἀποστόλων 
>) ~ ~ a? Q , \ ἊΣ 
αὐτοῦ διδαχῆς πεισξέντας καὶ παραιτησαμένους τὰ παλαιά, 
’ ° , , ’ὕ bi , Q [2 - ς - 
ἐν οἷς πλανώμενοι ἀνεστράφησαν, ἔδη, αὐτοὺς ἡμᾶς ὁρῶν- 15 
’ ’ Ν > , Ν 2 5 ~ ~ »] Q 
τες, πλείονάς τε Kal ἀληϑεστέρους τοὺς ἐξ ἐδνῶν τῶν ἀπὸ 
τ᾿ r fe Ν A 
Ιουδαίων καὶ Σαμαρέων Χριστιανοὺς εἰδότες ; Τὰ μὲν yap 
” ᾽ὔ , > Ἂ , e A ~ ~ , 
ἄλλα πάντα γένη ἀνϑ)ρώπεια ὑπὸ τοῦ προφητικοῦ πνεύμα- 
~ } ἣν ow & a ~ 
τος καλεῖται ἔδνη, τὸ δὲ ἰουδαϊκὸν καὶ σαμαρειτικὸν φῦλον 
> a τ A ς Ν 
Ἰσραὴλ καὶ οἶκος ᾿Ιακὼβ κέκληνται. ‘Qe δὲ προεφητεύϑη 90 
iv Χ , ΟΣ δὴ - eye a ’ - > Wap) 
ὕτι πλείονες οἱ ἀπὸ τῶν EXVWV πιστεύοντες τῶν ἀπὸ TouU- 
ὃ , Ν ’ Ν a? 5 λ - 
aiwy καὶ Σαμαρέων, τὰ προφητευδέντα ἀπαγγελοῦμεν. 


Ψ , >) Ve ~ 
Ἐλέχϑη δὲ οὕτως " Ευφράνδητι στεῖρα ἡ οὐ τίκτουσα, 


50 JUSTIN MARTYR. 


Cn iN) ? x μ᾿ » - 
ῥῆξον καὶ βόησον ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς 
τὰ ΛΝ x ~ > , 3, " ὃ oh? ; ‘ 
ου ἐρήμου μᾶλλον ἢ τῆς ἐχούσης TOV avopa. ρημα γὰρ 
- lA Ν <9! 1X a ~ a ~ ; = ” λ ’ 
ἣν πάντα τὰ ἔσνη ἀληδινοῦ Seov, χειρῶν ἔργοις λατρεύον- 
2 ὃ - δὲ \ OR ~ 7 \ \ ~ ~ 
ra’ ᾿Ιουδαῖοι δὲ καὶ Σαμαρεῖς, ἔχοντες TOV Tapa τοῦ Seow 
, Ά - Ξ ὃ , > - Ν. ως 
λόγον διὰ τῶν προφητῶν παραδοϑέντα αὐτοῖς καὶ ἀεὶ 
\ > ΄ ᾿ 
προσδοκήσαντες τὸν Χριστόν, παραγενόμενον ἠγνόησαν, 
Ἂν 5. 2 a a ~ A 4 \ 
πλὴν ὀλίγων τινῶν, OVE προεῖπε TO ἅγιον προφητικὸν 
- ς aA " εἶ 
πνεῦμα διὰ Ἡσαΐου σωδήσεσϑαι. ἘΠπεὲ δὲ ὡς ἀπὸ προ- 
’ 5 = 5 > Ν ’ 2) , Ces ' ς 
σώπου αὐτῶν" Ei μὴ κύριος ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς 
Δ ’, \ ἊΝ Ν 
Σόδομα καὶ Γόμορρα ἂν ἐγενήσημεν. Σόδομα γὰρ καὶ 
, , Q ἮΝ - “ ~ ς - ce Α 
Γόμορρα πόλεις τινὲς ἀσεβῶν ἀνδρῶν ἱστοροῦνται ὑπὸ 
M Dea , Ἃ =a Ν AG: 2 ὌΧ Cc ΩΝ 3 
35 Mwiciwe γενόμεναι, ac πυρὶ καὶ Siw καύσας ὁ Seog Ka- 
\ ~ 5 = 5 
τέστρεψε, μηδενὸς τῶν ἐν αὐταῖς owSivtog πλὴν adXo- 
- A " ’ oe 
eSvove τινὸς Χαλδαίου τὸ γένος, ᾧ ὄνομα Λώτ, σὺν ᾧ Kal 
ὩΣ , ὃ δ Tee ‘ ig 9 a 7 
“υγατέρες διεσώδησαν. Kat τὴν πᾶσαν αὐτῶν χώραν 
U “- / 
ἔρημον καὶ κεκαυμένην οὖσαν Kal ἄγονον μένουσαν οἱ [30uU- 
, ~ ¢ Ὁ 2) ᾿] A 
40 λόμενοι ὁρᾶν ἔχουσιν. ‘Qe δὲ καὶ ἀληδέστεροι οἱ ἀπὸ 
~ = , » > ~ 
τῶν ἐδνῶν Kal πιστότεροι προεγινώσκοντο, ἀπαγγελοῦμεν 
κ ς fee = ~ ͵ ω ‘ 
τὰ εἰρημένα διὰ Ἡσαΐου τοῦ προφήτου. “Edn δὲ οὕτως 
>? ὴλ >) , Q ol Ν δὲ Ὁ, Ἂν ἊΣ 
Ισραὴλ ἀπερίτμητος τὴν καρὸίαν, τὰ δὲ ἔϑνη τὴν aKpo- 
, ms ~ ~ Ci ἢ aN Ὗ , 
βυστίαν. Ta τοσαῦτα γοῦν ὁρώμενα πειδὼ καὶ πίστιν 
~ > Q ~ ὯΝ 
4“ τοῖς τἀληθὲς ἀσπαζομένοις καὶ μὴ φιλοδοξοῦσι μηδὲ ὑπὸ 
Δ, - Ἵ , Ν λ , 5 - δύ 
πασῶν ἀρχομένοις μετὰ λόγου ἐμφορῆσαι δύναται. 
ἐξ Ν ς \ ~ 
54. Οἱ δὲ παραδιδόντες τὰ puSoToMSévta ὑπὸ τῶν 
- Oo , , ὃ as U ~ 5 
How the myths ποιητῶν οὐδεμίαν ἀπόδειξιν φέρουσι τοῖς ἐκ- 
of the heathen 
ose 9 5 - 
originated. μανδάνουσι νέοις, kal ἐπὶ ἀπάτῃ Kal aTaywyn 
rte το τ , , . > ὃ , “ταν we. 
τοῦ avSpwrélov γένους εἰρῆσϑαι ἀποδείκνυμεν κατ᾽ ἐνέρ-- 
= , , > , κ Ny ~ 
syeav τῶν φαύλων δαιμόνων. ᾿Ακούσαντες yap διὰ τῶν 


- , , Ν 7 
προφητῶν κηρυσσόμενον παραγενησόμενον τὸν Χριστόν, 


‘ THE FIRST APOLOGY. δ1 


Set δὶ 5 , ὃ Ν \ Ν > ~ ~ 3 ’ 
καὶ κολασνησομένους διὰ πυρὸς τοὺς ἀσεβεῖς τῶν ἀνϑρώ- 
4 - , 
πων, προεζάλλοντο πολλοὺς λεχϑῆναι γεν ομένους υἱοὺς 
5 Διί, νομίζοντες δυνήσεσϑαι ἐνεργῆσαι τερατολογίαν 

tw Att, vou Ec Ί pyi ρ y 
e , x δὴ 3 ’ Ν Ν A A Ν id 
ἡ γήσασϑαι τοὺς avypwrove τὰ περὶ TOV Χριστον καὶ ὅμοια 10 
= ~ ~ ~ ~ 2) , 
τοῖς ὑπὸ τῶν ποιητῶν λεχϑεῖσι. Καὶ ταῦτα δ᾽ ἐλέχϑη καὶ 
dj ~ ~ 
ἐν Ἕλλησιν καὶ ἐν ἔϑνεσι πᾶσιν, ὅπου μᾶλλον ἐπήκουον 
- ~ , \ r ἘΝ ; 
τῶν προφητῶν πιστευσήσεσναι τὸν Χριστὸν προκηρυσσὸν- 
ῳ aA = Ξ ’ 
των. Ὅτι δὲ καὶ ἀκούοντες τὰ διὰ τῶν προφητῶν λεγό- 
>) "5 fi ’ ~ iN’ ες λ ld ἊΝ , 
μενα οὐκ ἐνόουν ἀκρι[)ῶς, ἀλλ᾽ ὡς πλανώμενοι ἐμιμήσαντο 15 
Ν Q Q Ε , ᾽, Ἂ 3 re 
Ta περὶ TOV ἡμέτερον Χριστόν, διασαφήῆσομεν. Mwiaie 
εἰ id ’ὔ ς , - Ly! ? 
οὖν ὁ προφήτης, ὡς προέφημεν, πρεσβύτερος ἣν πάντων 
ee Ἂν Ψ ’ ~ ς , ; 
συγγραφεων, καὶ δ αὐτοῦ, ὡς προεμηνύσαμεν, προεφη- 
Ἐρευν ἐς ὁ τὰ ’ , ae) 
τεύϑη οὕτως " Οὐκ ἐκλείψει ἄρχων ἐξ lovea καὶ ἡγούμενος 
> ~ ~ TES. Seon τ v- ἔλϑ ας ἜΤ ‘ κ᾿ Ios 
ἐκ τῶν μηρῶν αὐτοῦ, ἕως av EASY ᾧ ἀπόκειται " Kal αὐτὸς 20 
” ὃ ’ 7” ~ ὃ 3 Α 57 Α - 
ἔσται προσδοκία ἐδνῶν, δεσμεύων πρὸς ἄμπελον τὸν πῶλον 
᾿ - ΄ὕ Ἀ Q ’ Ee aS) e = 
αὐτοῦ, πλύνων τὴν στολὴν αὐτοῦ ἐν αἵματι σταφυλῆς. 
~ ~ ~ 9 
Τούτων οὖν τῶν προφητικῶν λύγων ἀκούσαντες οἱ δαίμο- 
? Ν 5} , ΕΝ - ’ Ὁ Ν 
νες Διόνυσον μὲν ἔφασαν γεγονέναι υἱὸν τοῦ Διός, εὑρετὴν 
δὲ “Ἂς > aN ay x, wv 5) ~ 
2 yevéoSat ἀμπέλου παρέδωκαν, καὶ ὄνον ἐν τοῖς μυστη- 35. 
γ > ~ > ’ q ὃ QZ > ne. > 
ρίοις αὐτοῦ ἀναγράφουσι, καὶ διασπαραχνέντα αὐτὸν aveE- 
τ Q ! \ Wy IN ~ oe 
ληλυξέναι εἰς οὐρανὸν ἐδίδαξαν. Καὶ ἐπειδὴ διὰ τῆς Mwi- 
, , > e co b) , 7 eX re Oe ~ 
σέως προφητείας OV ρητῶς ἐσημαίνετο, εἰ TE υἱὸς TOU JEOU 
Δ » ’ 5 oY 7 ’ ’ὔ ,’ XQ , 5 bY 
6 παραγενησόμενός ἐστι, Kal εἰ ὀχούμενος ἐπὶ πώλου ἐπὶ 
- ~ N > bd Ν > r , Ν Ν - aN 
γῆς μενεῖ ἢ εἰς οὐρανὸν ἀνελεύσεται, καὶ TO TOV πώλου 80 
” <5 =X Ν ἡ , ἐδύ ἈΝ 
ὄνομα καὶ ὄνου πῶλον καὶ ἵππου σημαίνειν ἐδύνατο, μὴ 
> 7 ” » ~ 5 ” , ~ 
ἐπιστάμενοι εἴτε ὄνου πῶλον ἄγων ἔσται σύμβολον τῆς 
2! ~ U 4 
παρουσίας αὐτοῦ εἴτε ἵππου ὃ προκηρυσσύμενος, Kal υἱὸς 
- Ἂ, > , A 
Sov ἐστιν, ὡς προέφημεν, ἢ ἀνϑρώπου, τὸν Βελλεροφόν- 


Q ’ ‘ 3 11} Vd yA re » ; 
τὴν καὶ αὐτὸν ἐφ ἵππου [[ηγάσου, ἀνῦρωπον ἐξ ἀνϑρώπων 35 


42 JUSTIN MARTYR. 


, , t 
γενόμενον, εἰς οὐρανὸν ἔφασαν ἀνεληλυϑέναι. Ὅτε δὲ 
= ς να Ἂ , ὡ \ 
ἤκουσαν διὰ τοῦ ἄλλου προφήτου ᾿Ησαΐου λεχϑέν, Ore διὰ 
a? JQ. 7 ‘ Ἂν ? ΄ - 3 ἮΝ , , 4 
παρϑένου τεχϑήσεται καὶ δι᾿ ἑαυτοῦ ἀνελεύσεται εἰς τὸν 
τ - , : 
οὐρανόν, τὸν Περσία λεχϑῆναι προε[ζάλλοντο. Καὶ ore 
“οἔγνωσαν εἰρημένον, ὡς προλέλεκται ἐν ταῖς προγεγραμμέ- 
, ? Ἂς ς , - 500 4 
vaie προφητείαις ᾿Ισχυρὺς ὡς γίγας δραμεῖν ὁδόν, τὸν 
Ἡρακλέα ἰσχυρὸν καὶ ἐκπερινοστήσαντα τὴν πᾶσαν γῆν 
> e ! 
ἔφασαν. Ὅτε δὲ πάλιν ἔμαϑον προφητευδέντα “εραπεύσειν 
de - , \ Ν > ~ Ν > ‘ 
αὐτὸν πᾶσαν νόσον Kal νεκροὺς ἀνεγερεῖν, τὸν ᾿Ασκληπιὸν 
45 παρήνεγκαν. 
- 5. Ὁ) ~ ~ 
δῦ. ᾿Αλλ᾽ οὐδαμοῦ οὐδ᾽ ἐπί τινος τῶν λεγομίνων υἱῶν 
- \ A ~ 3 "ὦ Ξ 5 Ν 
τοῦ Διὸς τὸ σταυρωδῆναι ἐμιμήσαντο " οὐ γὰρ 
The Cross. | : 7 : ῇ : 
ἐνοεῖτο αὐτοῖς, συμβολικῶς, ὡς προδεδήλωται, 
“τὰ τ = ’ , VA , - ξ 
τῶν εἰς τοῦτο εἰρημένων πάντων λελεγμένων. “Οπερ, ὡς 
- ς ». Ν , ’ ny ~ 5 ’ὔ 
5 προεῖπεν ὃ προφήτης, τὸ μέγιστον σύμβολον τῆς ἰσχύος 
~ 19 ~ 2 ~ Cc ee ξ x ἐν a € a uae ’ 
καὶ ἀρχῆς αὐτοῦ ὑπάρχει, ὡς καὶ ἐκ τῶν UT ὄψιν πιπτόν- 
, Ν - ’ 
των δείκνυται " κατανοήσατε γὰρ πάντα τὰ ἐν τῷ κύσμῳ, 
, - ~ \ , 
εἰ ἄνευ τοῦ σχήματος τούτου διοικεῖται ἢ κοινωνίαν ἔχειν 
- , Ἂς A 3 , x Ἁ - a 
δύναται. Θάλασσα piv yap ov τέμνεται, ἣν μὴ τοῦτο TO 
’ «Ὁ - ς , 5 - i. = , = ~ Q 
τοτρύπαιον, ὃ καλεῖται ἱστίον, ἐν τῇ νηὶ σῶον μείνῃ " γῆ δὲ 
, ’ ~ , 2 ce ~ > 
οὐκ ἀροῦται ἄνευ αὐτοῦ ᾿ σκαπανεῖς δὲ τὴν ἐργασίαν οὐ 
- )δὲ wae , > Ν ὃ Ν = Ν 
ποιοῦνται οὐδὲ βαναυσουργοὶ ὁμοίως, εἰ μὴ διὰ τῶν τὸ 
~ ~ “ ’ 5 Χ , ἫΝ δὲ >) a ’ 
σχῆμα τοῦτο ἐχόντων ἐργαλείων. Τὸ o& ἀνϑρωπειον 


σχῆμα οὐδενὶ ἄλλῳ τῶν ἀλόγων ζώων διαφέρει, ἢ τῷ 


t 


5 , - "} - ! XD ~ ’ 
15 ὀρῦόν τε εἶναι καὶ ἔκτασιν χειρῶν ἔχειν καὶ ἐν τῷ προσώπῳ 


> Q ~ , , “ λ ἣν -» - , 

ἀπὸ τοῦ μετωπίου τεταμένον τὸν λεγόμενον μυξωτῆρα φέ- 
>) πο ᾿] ~ LY Pp D , 

pel, δι᾿ οὗ ἣ τε ἀναπνοή ἐστι τῷ ζώῳ καὶ οὐδὲν ἄλλο δεί- 
x 4 “ - - ψ ἃς Ἀ - la δὲ 

κνυσιν ἢ τὸ σχῆμα τοῦ σταυροῦ. Καὶ διὰ τοῦ προφήτου δὲ 


ἐλέ yes eS τως Π ΕΝ Ν a , See - ΧΙ Ν 
EAE\K VN οὕτως νέυμα πρὸ προσώπου ἡμὼν APLOTOC 


THE FIRST APOLOGY. 53 


, sy A > δῷ = δὲ , λ Ἀ - ᾽ 
κύριος. Kat τὰ παρ᾽ ὑμῖν δὲ σύμβολα τὴν τοῦ σχήματος 90 
- ἊΝ ~ ~ 
τούτου δύναμιν δηλοῖ, τὰ τῶν βηξίλλων καὶ τῶν τρο- 
~ , ς ~ ~ = 
παίων, cl ὧν αἵ τε πρόοδοι ὑμῶν πανταχοῦ γίνονται, τῆς 
> ~ x , Q ~ > ’ ὃ , > . 
ἀρχῆς καὶ δυνάμεως τὰ σημεῖα ἐν τούτοις δεικνύντες, εἰ Kal 
- ~ Ul r ~ ual PT > 
μὴ νοοῦντες τοῦτο πράττετε. Kal τῶν παρ᾽ ὑμῖν ἀποϑνη- 
9 ’ ‘ ’ “ ~ 
σκόντων αὐτοκρατόρων τὰς εἰκόνας ἐπὶ τούτῳ τῷ σχήματι :Ὁ 
ike N δ , - 
ἀνατίδετε, καὶ δεοὺς διὰ γραμμάτων ἐπονομάζετε. Καὶ διὰ 
» , “- 4.8 ’ “ ’, 6 δύ 
oyov οὖν καὶ σχήματος τοῦ φαινομένου, bon δύναμις, 
4 Cie ᾽ 7a 10 rv \ » Nn 
προτρεψάμενοι ὑμᾶς ἀνεύδυνοι οἴδαμεν λοιπὸν ὄντες, κἂν 
e ~ > ~ e si x ς 
ὑμεῖς ἀπιστῆτε" τὸ Yap ἡμέτερον γέγονε καὶ πεπέρανται. 
᾿) ’ - - 
56. Οὐκ ἠρκέσϑησαν δὲ οἱ φαῦλοι δαίμονες πρὸ τῆς 
ανερώ ov Χ υ εἰπεῖν τοὺς λεχϑέντας 
The demons φαγνερώσεως TOU Χριστοῦ εἰπεῖν τοὺς λεχϑέντας 
still at work. ~ δι , »\\? > 
υἱοὺς τῷ Aut γεγονέναι, ἀλλ᾽ ἐπειδὴ, φανερω- 
GQ? τ ~ Ν > Ds τὸν CW? ὃ ὡς 
NEVTOG αὐτοῦ καὶ γενομένου ἐν ἀνϑρώποις καὶ ὕπως διὰ 
- - , 5 ἈΝ 
τῶν προφητῶν προεκεκήρυκτο ἔμαδον, καὶ ἐν παντὶ γένει 5 
, ! ΄’΄ 
πιστευόμενον καὶ προσδοκώμενον ἔγνωσαν, πάλιν, ὡς 
bl, 
προεδηλώσαμεν, προε[δάλλοντο ἄλλους, Σίμωνα μὲν καὶ 
> A \ ‘ a 
Μένανδρον ἀπὸ Σαμαρείας, ot καὶ μαγικὰς δυνάμεις ποιή- 
Q τ Se , ΝΎ ? , ” 
σαντες πολλοὺς ἐξηπάτησαν καὶ ἔτι ἀπατωμένους ἔχουσι. 
Δ ΠΟ ὦ ς , > ~ sD Δ. ’ 
Καὶ γὰρ παρ᾽ ὑμῖν, ὡς προέφημεν, ἐν τῇ βασιλίδι Ῥώμῃ 10 
> , , ‘ 
ἐπὶ Κλαυδίου Καίσαρος γενόμενος ὃ Σίμων καὶ τὴν ἱερὰν 
, - Ν \ δῆ ς ’ 5 μ᾿ λή 
σύγκλῆτον καὶ τὸν δῆμον Ρωμαίων εἰς τοσοῦτο κατεπλή- 
- ο Ἂ εξ Ἅ 5 
ἕατο, we Seog νομισϑῆναι καὶ ἀνδριάντι, ὡς τοὺς ἄλλους 
~ , ~ e , 
Tap ὑμῖν τιμωμένους δεούς, τιμηϑδῆναι. “OSev τήν τε 
e A Q~ Ν᾿ ς , ’ 
ἱερὰν σύγκλητον καὶ τὸν δῆμον τὸν ὑμέτερον συνεπιγνώ- 15 
- ~ bee? ~ 5 ~ 
μονας ταύτης ἡμῶν τῆς ἀξιώσεως παραλαβεῖν αἰτοῦμεν, 
Ch, ὙΠ ἡ 43) - > paler. Ee) , ὃ δά ,’ iN 
iv εἴ τις εἴη τοῖς aT ἐκείνου διδάγμασι κατεχόμενος, TAAN- 
4 - - \ 9. 
δὲς μαϑὼν τὴν πλάνην φυγεῖν δυνη ῇ. Kat τὸν ἀνδριάντα, 


εἰ βούλεσϑε; καϑαιρήσατε. 


54 JUSTIN MARTYR. 


’ Ν Ν , φ' ας , ~ 
57. Ov yap μὴ γενέσϑαι τὴν ἐκπύρωσιν ἐπὶ κολάσει τῶν 
5 - - ~ , 
The demons ἀσεβῶν of φαῦλοι δαίμονες πεῖσαι δύνανται, 
instigate itn ἃ < 
persecution. Gyrep τρύπον οὐδὲ λαϑεῖν τὸν Χριστὸν παρα- 
, ” Se 3 λλ᾽ 2 rates ’ τ AA ’ 
γενόμενον ἴσχυσαν πρᾶξαι, a ἐκεῖνο μόνον, τοὺς ἀλό- 
~ ~ Uj , 
sywe βιοῦντας Kal ἐμπαϑῶς ἐν ἔϑεσι φαύλοις τεδραμμένους 
ς.- » > ~ Ἕ ~ ~ - 
kal φιλοδοξοῦντας ἀναιρεῖν ἡμᾶς καὶ μισεῖν, δύνανται ποι- 
- aA b) ’ 5) ~ ἀλλ᾽ ς δείκ ἐλ 
ἤσαι, OVE οὐ μόνον οὐ μισοῦμεν, AAA, ὡς δείκνυται, ἐλε- 
- - ? 5 Ν ’ 
οὔντες μεταϑέσϑαι πεῖσαι βουλόμεϑα. Οὐ yap δεδοίκαμεν 
δ» ~ , ’ ΘΝ - ς λο a 0 Ν pas 
Savarov, τοῦ πάντως aTosavely ὁμολογουμένου, καὶ μὴ 
, ~ 9 ~ 3) ~ “" ~ ~ , 

10 δενὸς ἄλλου καινοῦ ἀλλ᾽ ἢ τῶν αὐτῶν ἐν τῇδε τῇ διοικήσει 
3 - \ 2 ce 
ὄντων, ὧν εἰ μὲν κύρος τοὺς pETATXOVTAG κἂν ἐνιαυτοῦ 
v e ae. ee x 9 “ a 9 ~ ~ - ’ 
ἔχει, ἵνα ἀεὶ ὦσι καὶ ἀπαϑεῖς καὶ ἀνενδεεῖς, τοῖς ἡμετέροις 
ὃ Ἂ ΄ , - b) 9) “85 ~ δὲ - 

ιδάγμασι προσέχειν δεῖ. Εἰ δ᾽ ἀπιστοῦσι μηδὲν εἶναι 
Nae a ἾΝΑΣ τὶ > Ss τον - Ν > foe? 

μετὰ Savarov, aAX εἰς ἀναισδηδίαν χωρεῖν τοὺς ἀπονσνῆ- 
> ~ ~ ~ ~ 

Ib okOVTaG ἀποφαίνονται, παδῶν τῶν EVTAaVSAa Kal χρειῶν 
Cute εἰν 5 - ς Ν ὩΣ , Ν 
ἡμᾶς ρυόμενοι εὐεργετοῦσιν, ἑαυτοὺς δὲ φαύλους καὶ μισ- 

,ὔ A ’ N 5) 
ανϑρώπους καὶ φιλοδόξους δεικνύουσιν" οὐ yap we ἀπαλ- 
A ia ~ 5 - Ψ > 3 - - 
λάξοντες ἡμᾶς ἀναιροῦσιν, ἀλλ᾽ ὡς ἀποστεροῦντες ζωῆς 

Ν 10 ~ ΄ 
καὶ ηδονῆς φονεύουσι. 
hi Νὴ 5 a ’ ε 
ὅδ. Καὶ Μαρκίωνα δὲ τὸν ἀπὸ Πόντου, ὡς προέφημεν, 
’ - i) \ 5 - 
Mareion, put προε[άλλοντο of φαῦλοι δαίμονες, ὃς ἀρνεῖσϑαι 
orward by 5 Ξ τ ἡρξῳ 
the demons. μὲν τὸν ποιητὴν τῶν οὐρανίων καὶ γηΐνων ἁπάν- 
4 ~ ~ 
των δεὸν καὶ TOV προκηρυχϑέντα διὰ τῶν προφητῶν Χρι- 
Α ’ ~ ~ ) 
5 στὸν υἱὸν αὐτοῦ καὶ νῦν διδάσκει, ἄλλον δέ τινα καταγγέλ- 
ᾺἋ x ‘ ὃ Ν - , Qs ΄ she , 
εἰ Tapa TOV δημιουργὸν τῶν πάντων δΦεὸν Kal ὁμοίως 
= <7 € > ~ 
ἕτερον viov* ᾧ πολλοὶ πεισϑέντες, ὡς μόνῳ TAANSH ἐπι- 
, «ς _ ~ > ’ , Ar. 
σταμένῳ, ἡμῶν καταγελῶσιν ἀπόδειξιν μηδεμίαν περὶ ὧν 
λ ' 5} > OW 5 λ ’ ς ς Ν > ’, 59) 
eyouow ἔχοντες, ἀλλ᾽ ἀλόγως ὡς ὑπὸ λύκου ἄρνες συν- 


= , Ν - 55. ἣν , Ν ὃ , 
10 NPTAGMEVOL βορὰ των AVEWV Οογμάτων Kal αἰμόνὼν 


THE FIRST APOLOGY. 55 


>| A / τι ’ 
γίνονται. Οὐ yap ἄλλο τι ἀγωνίζονται οἱ λεγύμενοι δαί- 
Ἃ > fe Q > ᾽ 5 Α ~ , a 
μονες, ἢ ἀπάγειν τοὺς ἀνϑρώπους απὸ τοῦ ποιήσαντος Φεοῦ 
~ ΩΝ ~ ot) ~ ὦ 
καὶ τοῦ πρωτογόνου αὐτοῦ Χριστοῦ καὶ τοὺς μὲν τῆς γῆς 
ΟῚ - εῇ 
μὴ ἐπαίρεσϑαι δυναμένους τοῖς γηΐνοις καὶ χειροποιήτοις 
a cs ἊΝ - x δὲ 4 3 , ey 
προσήλωσαν Kat προσηλοῦσι, τοὺς δὲ ἐπὶ Sewplav Seiwv 
Ὁ — γ ’ x‘ xX A ’ὔ; a 
ὁρμῶντας UTEKKPOVOVTEC, ἢν μὴ λογισμὸν σώφρονα καὶ κα- 
A , ~ U >) 
“ρὸν καὶ ἀπαδῆ βίον ἔχωσιν, εἰς ἀσέβειαν ἐμβάλλουσιν. 
[7] ~ 
59. Ἵνα δὲ καὶ παρὰ τῶν ἡμετέρων διδασκάλων (λέγο- 
\ ~ ~~ Α - ~ 
What Plato. μεν: 08 τοῦ λόγου τοῦ διὰ τῶν προφητῶν) λα- 
owes to Moses. in , 
βόντα τὸν Πλάτωνα μάϑητε τὸ εἰπεῖν, ὕλην 
” “Ὁ , Ἁ A v4 ~ δ ’ 
ἄμορφον οὖσαν στρέψαντα τὸν δεὸν κόσμον ποιῆσαι, ἀκού- 
- b] δ re q 5 , ὃ A oe , ~ in) ὃ 
σατε τὼν αὐτολεξεὶ εἰρημένων Ola Μωύσέως, τοῦ Tpodeon- 
λ ᾿ , , , ΄ς , ~ Ἐπ er λ 
WMEVOU πρώτου προφήτου καὶ πρεσ[3υτέρου τῶν ἐν EA- 


λ ’ > ? ~ Q Y ~ 
λησι συγγραφέων, δι’ οὗ μηνῦον τὸ προφητικὸν πνευμα, 


-ἦ 


~ Ν ᾿ A Q 2) , ’ δι A \ 
πῶς τὴν ἀρχὴν καὶ ἐκ τίνων ἐδημιούργησεν 6 Seog τὸν 
’’ 7 er Ξ Ἔν: 5 “,. , [τὶ \ \ ’ 
κύσμον, ἔφη οὕτως " Ἔν ἀρχῇ ἐποίησεν ὁ ϑεὸς τὸν οὐρα- 
Ἀ Ν Ἀ ~ ς Ν ~ = sue OS get ? 
νον kal τὴν γῆν. Ἢ δὲ γῆ ἣν αὐρατὸς καὶ ακατασκεύαστος, 
- ’ , 7 ~ , ? e A ~ a ~ 9 ᾽ὔ 
καὶ σκότος ἐπάνω τῆς αἰβύσσου " καὶ πνεῦμα ϑδεοῦ ἐπεφέρε- 
’ - ᾺἋ, r ry v4 - - 
τὸ ἐπάνω τῶν ὑδάτων. Kal εἶπεν ὁ δεός " Τενηδήτω φῶς. 
= ESR e ¢ Neg Qa.~? ~ ε - 
Kat ἐγένετο οὕτως. ὥστε λόγῳ “εοῦ ἐκ τῶν ὑποκειμένων 
NA oe ~ Ν - 
καὶ προδηλωϑέντων διὰ Mwiiciwe γεγενῆσϑαι τὸν πάντα 
4 Ἀ λά x ¢€ 5 A Ne \ ς ~ ° - 
κόσμον, καὶ Πλάτων καὶ of ταὐτὰ λέγοντες καὶ ἡμεῖς ἐμά- 
~ ~ A 
δόμεν, kal ὑμεῖς πεισθῆναι δύνασϑε. Καὶ τὸ καλούμενον 
yj ay ~ ~ ~ » ς 4 “. 
Ἔρεβος παρὰ τοῖς ποιηταῖς εἰρῆσϑαι πρότερον ὑπὸ Μωῦ- 
»} ; 
σέως οἴδαμεν. 
r ~ ‘ 
60. Kat τὸ ἐν τῷ παρὰ Πλάτωνι Τιμαίῳ φυσιολογού- 
ενον περὶ τοῦ υἱοῦ τοῦ ϑεοῦ, OTE λέγει ᾽Ἔγί- 
Plato αὐ Μϑξ EO 5 ἣν x 
the Cross. Set τὰν ἡ - , n op N 
ασεν αὐτὸν ἐν τῷ παντί, Tapa Mwioiwe λαβὼν 


ς , i ? ‘ ~ CC ey ~ > , 
OMOLWC ELTEV. Ev yap ταις Mwvotiwe γραφαῖς αναγε- 


1ὅ 


15 


56 JUSTIN MARTYR. 


ς , 44 - - - [7] "».. ’ A , 
δγραπται, we κατ᾽ ἐκεῖνο τοῦ καιροῦ dre ἐξῆλψπον ἀπὸ Ai- 
he 7 3 at Ni ea , > “Ὁ δ᾽ Ὁ» > , 
γύπτου οἱ ᾿Ισραηλῖται καὶ γεγόνασιν ἐν τῇ ἐρήμῳ, «πήντη-. 
> ~ , , 5 ’ 
σαν αὐτοῖς ἰοβόλα ϑηρία, ἔχιδναί τε καὶ ἀσπίδες καὶ ὄφεων 
= , ay OS ’ Ν A, , 4 Ν 7 heey A ‘ 
πᾶν γένος, ὃ ἐθανάτου τὸν λαύν" Kal Kat ἐπίπνοιαν καὶ 
> Ν Ν - - , ~ 4 - 
ἐνέργειαν τὴν παρὰ τοῦ ϑεοῦ γενομένην λαβεῖν τὸν Mwi- 
4 ~ ~ ~ = 
10 σέα χαλκὸν καὶ ποιῆσαι τύπον σταυροῦ, Kal τοῦτον στῆσαι 
ν᾿ τὸ, n a 2 < mn oN “ - - λ ~. "Ra βλέ 
ἐπὶ τῇ AYia σκηνῇ καὶ εἰπεῖν τῷ λαῷ ἂν προσβλέπητε 
- ,΄ὕ, , Ων , > 5... Ἂν ’ a 
τῷ τύπῳ τούτῳ Kal πιστεύητε EV αὐτῷ, σωδήσεσδε. Kai 
, ΄ N . 9 , τον ay Sep Q 
γενομένου τούτου τοὺς μὲν ὄφεις aTONavElV ἀνέγραψε, TOV 
δὲ » Ν ς - Ν as er TAN ἃ 5] 
é Aaov ἐκφυγεῖν TOV ϑάνατον οὕτως παρέδωκεν. “A ava- 
Ν κα ΟΝ Ν 3 - 5 » Ν , 
wyvove Πλάτων καὶ μὴ ἀκριβῶς ἐπιστάμενος μηδὲ νοήσας 
’ Ly ~ >) Ἂς , Ψ x ἂς Ν 
τύπον εἶναι σταυροῦ, ἀλλὰ χίασμα νοήσας, τὴν μετὰ τὸν 
- Q_s δύ PN: ] ~ Ν “ ἌΣ ΝΣ Ἂν 
πρῶτον δεὸν δύναμιν κεχιάσδαι ἐν τῷ παντὶ εἶπε. Καὶ τὸ 
x) ~ ’ 4 , ’ Ν ς ee , "4 - 
εἰπεῖν αὐτὸν τρίτον, ἐπειδὴ, ὡς προείπομεν, ἐπάνω τῶν 
δά 3. 2 ς Ν ee , ’, 5 , ἘΣ Ν 
ὑδάτων ἀνέγνω ὑπὸ Μωῦσέως εἰρημένον ἐπιφέρεσναι τὸ 
~ a ~ ~ , 4 4 , ~ Ν a ~ 
οοτοῦ “εοῦ πνεῦμα. Δευτέραν μὲν yap χώραν τῷ Tapa “εοῦ 
, «“ La Noe ? - x, 9 ole Ν δὲ ’ 
λόγῳ, ὃν κεχιάσδξαι ἐν τῷ παντὶ ἔφη, δίδωσι, τὴν δὲ τρίτην 
~ ~ ¢ , Se aes N 
τῷ λεχϑέντι ἐπιφέρεσξαι τῷ ὕδατι πνεύματι, simwv* Τὰ δὲ 
, Ν \ , 2G 5, , » a ὃ Ν 
τρίτα περὶ τὸν τρίτον. Καὶ ὡς ἐκπύρωσιν γενήσεσδαι διὰ 
Μ oo 6S of \ ἢ Ν - 5 4 ’, 
ωὐσέως προεμήνυσε τὸ προφητικὸν πνεῦμα, ἀκούσατε. 
, - 5. ἡ ~ , 
95 Ἔφη δὲ οὕτως * Καταβήσεται ἀείζωον πῦρ καὶ καταφάγε- 
Ψ ~ 3 ’ - , A >) Ν gs ς - LA 
ται μέχρι τῆς ἀβύσσου κάτω. Οὐ τὰ αὐτὰ οὖν ἡμεῖς ἀλ- 
Av (de >) > J ἂν Ἂς € 4 , 
λοις δοξάζομεν, ἀλλ᾽ οἱ πάντες τὰ ἡμέτερα μιμούμενοι λέ- 
δι ὁ Loot ” ~ > ~ ἃς ~ Ν 
γουσι. Ilap’ ἡμῖν οὖν ἔστι ταῦτα ἀκοῦσαι καὶ μαδεῖν παρὰ 
- .] - ws. , 3 , 
τῶν οὐδὲ τοὺς χαρακτῆρας τῶν στοιχείων ἐπισταμένων, 
wn ~ Ἁ ’ \ l4 =. Ν 
90 ἰδιωτῶν μὲν καὶ βαρβάρων τὸ φϑέγμα, σοφῶν δὲ καὶ πι- 
~ ᾿ - - ; - N 
στῶν TOV νοῦν ὄντων, Kal πηρῶν Kal χήρων τινῶν τὰς 
” Ξ ς - ’ , > (a ’ ΡΞ , 
ὄψεις " ὡς συνεῖναι ov σοφίᾳ avSpw7éia ταῦτα γεγονέναι, 


ἀλλὰ δυνάμει ϑεοῦ λέγεσϑαι. 


THE FIRST APOLOGY 57 


61. “Ov τρόπον δὲ καὶ ἀνεϑήκαμεν ἑαυτοὺς τῷ Sep Kat- 


Οὔ ἈΝ - ~ 12 , 
Christian VOT OLNVEVTEC διὰ του Χριστοῦ, ἐξηγησόμενα, 


baptism Ὁ N ~ λ , ,» , 
OTWC μὴ TOUTO Tapa UiTOVTEC δόξωμεν πονηρξευ- 


."- =a , ¢ Ἂ an” Ν , 
εἰν τί ἐν TH ἐξηγήσει. Ὅσοι av πεισδῶσι καὶ πιστεύωσιν 
᾽ = = S ΠΝ Ἐπ) , - 
ἀληϑῆ ταῦτα τὰ ὑφ᾽ ἡμῶν διδασκόμενα καὶ λεγόμενα εἶναι, 5 
. ~ e δύ ς - BA , Q 
kat βιοῦν οὕτως δύνασϑαι ὑπισχνῶνται, εὔχεσϑαί τε καὶ 
- Ν ~ ~ ~ 
αἰτεῖν νηστεύοντες Tapa TOV “εοῦ τῶν προημαρτημένων 
/ ~ 
ἄφεσιν διδάσκονται, ἡμῶν συνευχομένων καὶ συννηστευ- 
’ bd) ~ » ” ς.,3 06 »- " Ὁ 5 ’, 
όντων αὐτοῖς. Ἑπειτα ἄγονται ὑφ᾽ ἡμῶν ἔνϑα ὕδωρ ἐστί, 
a ’ > ’ «Ὁ τ Ἢ - 5. ie 9 , 
καὶ τρόπον ἀναγεννήσεως, OV Kal ἡμεῖς αὐτοὶ ἀνεγεννήση- 10 
9 ~ = >, ~ ~ 
μεν, ἀναγεννῶνται" ἐπ᾿ ὀνόματος yap τοῦ πατρὺς τῶν 
ὅλ a ὃ 4 a ~ Q ~ ~ ς - ᾿Ὶ =~ 
ὅλων καὶ δεσπότου Seov καὶ τοῦ σωτῆρος ἡμῶν ᾿Ιησοῦ 
~ Ν ’ Εν δι Ὁ ~ e , Ἂν 
Χριστοῦ καὶ πνεύματος ἁγίου τὸ ἐν τῷ ὕδατι τότε λουτρὸν 
- Ν ‘ e ‘ Cy e WN As 
ποιοῦνται. Καὶ yap ὁ Χριστὺς εἶπεν ᾿Αν μὴ avayevyn- 
~ 5 ΕῚ , 4 - ~ 
Sits, ov μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν. 15 
ὍὌὍ δὲ Pas LOU ’ ‘ ’ - - 4 
τι O& καὶ αὐύνατον εἰς τὰς μήτρας τῶν τεκουσῶν τοὺς 
th ~ ~ Q 
ἅπαξ γενὸ μένους ἐμβῆναι, φανερὸν πᾶσίν ἐστι. Kai διὰ 
Ἥ 54 ~ ἊΣ ς / v , 
oalov τοῦ προφήτου, ὡς προεγράψαμεν, εἴρηται, τίνα 
" , ‘ ς ὔ ee , N 
τρύπον φεύξονται τὰς ἁμαρτίας of ἁμαρτήσαντες καὶ μετα- 
- γι QQ Ὁ ὦ 
νοοῦντες. ᾿Ελέχϑη δὲ οὕτως " Λούσασϑε, καπαροὶ γένεσνε, 20 
> , ~ , ’ A - - id ~ “a Ν 
ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, μάϑετε καλὸν 
- , » —_ X iA , ~ “ A 
ποιεῖν, κρίνατε ὀρφανῷ καὶ δικαιώσατε χήραν, καὶ δεῦτε Kal 
Cs fe - ἂν “ὌΝ - Ὁ ς , 
διαλεχϑῶμεν, λέγει κύριος. Καὶ ἐὰν Wow at ἁμαρτίαι 
r ~ 6 ~ ξ esi ~ % aSEN " 4 
ὑμῶν ὡς φοινικοῦν, ὡσεὶ ἔριον λευκανῶ, καὶ ἐὰν ὦσιν ὡς 
4 ς , λ ~ 5) Ν δὲ N93 2 , 
κόκκινον, ὡς χιόνα λευκανῶ. ᾿Εὰν δὲ μὴ εἰσακούσητέ μου, 2 
Ῥ»: ς - ES 4 Α A ’ a ἐλ AA 
μάχαιρα ὑμᾶς κατέδεται" TO yap στόμα κυρίου ἐλάλησε 
- roa , N 9 ~ N ~ 9 , 
ταῦτα. Kal λόγον δὲ εἰς τοῦτο παρὰ τῶν ἀποστόλων 
: la ~ ? Ν bs ’ 3 ς = 
ἐμάϑομεν τοῦτον. Ἐπειδὴ τὴν πρώτην γένεσιν ἡμῶν 


~ 5) ‘J - ct ~ ~ 
ἀγνοοῦντες κατ᾽ ἀνάγκην γεγεννήμεδα ἐξ ὑγρᾶς σπορᾶς 


58 JUSTIN MARTYR. 


Ν - ~ ’ , 
βϑ0κατὰ μῖξιν τὴν τῶν γονέων πρὺς ἀλλήλους Kal ἐν ἔϑεσι 
’ - >) ~ - e a 
φαύλοις καὶ πονηραῖς avaTpopaic γεγόναμεν, OTWE μὴ 

> 7 , Qa 9 , , ἰλλὰ , 
ἀνάγκης τέκνα μηδὲ ἀγνοίας μένωμεν, aAAa προαιρέσεως 

" , Ἕ Ὁ ~ ς ve. ἊΣ ~ 
καὶ ἐπιστήμης; ἀφέσεώς TE ἁμαρτιῶν ὑπὲρ ὧν προημάρτομεν 
“ ~ oD Ἂν ᾽ὔ oe SE Ἅ 

τύχωμεν, ἐν τῷ ὕδατι ἐπονομάζεται τῷ ἑλομένῳ ἀναγεννη- 

- , 5 - ie , Ν - 

35 Svat καὶ μετανοήσαντι ἐπὶ τοῖς ἡμαρτημένοις τὸ τοῦ πα- 
A ~ ON Q ὃ »Ἅ» a ~ ” 5, ΣΝ - 
τρὸς τῶν ὕλων καὶ δεσπότου “εοῦ ὄνομα, αὐτὸ τοῦτο 

’ , , ~ \ , ” oe A 
μόνον ἐπιλέγοντος τοῦ τὸν λουσόμενον ἄγοντος ἐπὶ TO 
λ » Ὄ Ν ot, 9) » Qe yO Noe, ς - > 
λουτρόν. VOMA γὰρ τῷ ἀρρήτῳ “εῷ οὐδεὶς ἔγχει εἰπεῖν, εἰ 

QV, , “- ’ , x ” , 
δέ τις τολμήσειεν εἶναι λέγειν, μέμηνε τὴν ἄσωτον μανίαν. 
΄ ~ ~ ‘ Ν “4 ς 
40 Καλεῖται δὲ τοῦτο τὸ λουτρὸν φωτισμὸς, ὡς φωτιζομένων 

Ν Q 7 ~ ~ a » τος ον ον Ὁ ’ 
τὴν διάνοιαν τῶν ταῦτα μανϑανόντων. Kai ἐπ᾿ ὀνόματος 

9 - 7 ~ ~ , Ἂ / 
δὲ Ἰησοῦ Χριστοῦ τοῦ σταυρωδέντος ἐπὶ Ποντίου Πιλάτου 

τ Us , , € ’ ray ὃ Ν ~ ~ 
Kal ἐπ᾿ ὀνύματος πνεύματος ἁγίου, ὃ διὰ τῶν προφητῶν 

»} Ὁ" Ν \ 4 "ἢ - ’ φς ’ 
προεκήρυξε τὰ κατὰ τὸν ᾿Ιησοῦν πάντα, ὁ φωτιζόμενος 

’ 

45 λούεται. 
΄ Q 4 Ων - 9 , οὐ Qe2 
62. Καὶ τὸ λουτρὺν δὴ τοῦτο ἀκούσαντες οἱ δαίμονες 
Ἂς - , ’ 3 , a 
Baptism imi- διὰ τοῦ προφήτου κεκηρυγμένον ἐνήργησαν Kal 
tated by the , Pee . wt Se See 
demons.. ῥαντίζειν ἑαυτοὺς τοὺς εἰς τὰ ἱερὰ αὐτῶν ἀπι- 
5 ~ , x a 
(βΞαίνοντας καὶ προσιέναι αὐτοῖς μέλλοντας, λοιβὰς Kat 
Ψ ~ 5 y2 , - 
skvicae amoteAouvtac’ téAcov δὲ Kat λούεσϑαι ἀπιόντας 

‘ ἐλϑεῖ Β΄, τς Ae aE οι HPS τ - K κ᾿ Ν 
πρὶν ἐλϑεῖν ἐπὶ τὰ ἱερά, Eva LOpUVTal, ἐνεργοῦσι. Kat yap 

Nae. λύ a 5 : , - ς - Q ’ 
τὸ ὑπολύεσϑαι ἐπιβαίνοντας τοῖς ἱεροῖς καὶ προσιόντας 

>) ~ q , 4 ¢ x = δ ’ 
αὐτοῖς τοὺς ϑρησκεύοντας κελεύεσδαι ὑπὸ τῶν ἱερατευόν- 
“ ~ , ee ~ ~ , 
των ἐκ τῶν συμβάντων Μωῦσεϊ τῷ εἰρημένῳ προφήτῃ 
a7 ς ὃ , 5 τ Lam em \ ~ 
10 μαϑδόντες οἱ δαίμονες ἐμιμήσαντο. Kar ἐκεῖνο yap τοῦ 
~ oe ~ A , 
καιροῦ ὅτε Μωῦσῆς ἐκελεύσϑδη κατελθὼν εἰς Αἴγυπτον 
Ὁ» "Ὁ “ ~ A ~ "ἢ “τὸ 
ἐξαγαγεῖν τὸν ἐκεῖ λαὸν τῶν ᾿Ισραηλιτῶν, ποιμαίνοντος 


, ~ 5 ~ “ - - , ~ 4 \ 
αὐτοῦ ἐν τῇ appafiKy γῇ πρόβατα τοῦ πρὸς μητρὸς 


THE FIRST APOLOGY. δ9 


’ 


ϑείου ἐν ἰδέᾳ πυρὸς ἐκ βάτου προσωμίλησεν αὐτῷ O ἡμέτε- 
ρος Χριστὸς καὶ εἶπεν" Ὑπόλυσαι τὰ ὑποδήματά σου τ 
6 ΄ re 
καὶ προσελξὼν ἄκουσον. Ὁ δὲ ὑπολυσάμενος Kal προσ- 
A Ψ - , “- ~ 
ελϑὼν ἀκήκοε κατελϑεῖν εἰς Αἴγυπτον καὶ ἐξαγαγεῖν τὸν 
A ~ Σ _ - ᾿ 
λαὸν τῶν ᾿Ισραηλιτῶν, καὶ δύναμιν ἰσχυρὰν ἔλαβε 
Ν - λ λή ο ~ 9 ἰδέ a X ~ Q 
mapa tov λαλήσαντος αὐτῷ ἐν ἰδέᾳ πυρὸς Χριστοῦ, καὶ 
-» % ἂν 
KateASov ἐξήγαγε τὸν λαὸν ποιήσας μεγάλα καὶ Ξαυμάσια, 90 
ae ’ ~ 5) ~ , “ ,ὕ 9 
ἃ εἰ βούλεσϑε μαδϑεῖν, ἐκ τῶν συγγραμμάτων ἐκείνου ἀκρι: 
βῶς μαϑήσεσδε. 
41 - ie . ~ 
63. “Lovdator δὲ πάντες καὶ νῦν διδάσκουσι TOV ἀνωνό- 


Α ~ ee ἘΝ 
God's appear- μάστον Seov λελαληκέναι τῷ Mwioet* bSev τὸ 


ing to Moses. \ ~ τς 2 - 
προφητικὸν πνεῦμα διὰ Ἡ σαΐου τοῦ προμεμηνυ- 
’ Ue ἐλέ ’ , ς ’ὔ δ " 
μένον προφήτου ἐλέγχον αὐτούς, ὡς προεγράψαμεν, εἶπεν 
5 - Ν ᾽ Ν 3) Ν ΄ - 
Eyvw βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ 5 
, 5 - >) Ν , ’ 7 X 6 ’ > 
κυρίου αὐτοῦ, ᾿Ισραὴλ δέ we οὐκ ἔγνω καὶ 6 λαός με οὐ 
ie ed ~ ΝΑ , e 3 μὰ ? 
συνῆκε. Καὶ ᾿Ιησοῦς δὲ ὁ Χριστύς, ott οὐκ ἔγνωσαν [Ιου- 


ὃ ~ , Ἀ ᾿ , A ¢ [/ ἐλέ Ὅν ΤΟΝ Ν 
alol, τι τ αΤῊρ καὶ τι VlLOC, OMOLWC Es EV X wv αὐτους Kal 


- 


=) AY = >) Q v Ν , 3 Ν e ς." Ψ Q 
αὐτὸς εἶπεν" Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, οὐδὲ 
\ ον b) Set Ν Ν - n 5 ᾿ λύ ς c? ς 
τὸν υἱὸν εἰ μὴ ὃ πατὴρ καὶ οἷς ἂν ἀποκαλύψῃ ὁ υἱός. O10 
4“ Qa ~ ee e ΓΝ 5 - ¢ , 
λόγος δὲ τοῦ δεοῦ ἐστιν ὁ υἱος αὐτοῦ, ὡς προέξφημεν. 
σῦν Ἂν 5} δὲ x ~ Oe 2 x 5 > \ Ν > 
Καὶ ἄγγελος δὲ καλεῖται καὶ ἀπόστολος " αὑτὸς yap ἀπαγ- 
: Ἢ ᾿ ᾿ : ᾿ 
γέλλει ὅσα δεῖ γνωσϑῆναι, καὶ ἀποστέλλεται μηνύσων ὅσα 
2 , ς Ν > Ν ε he (or - ee 5) ~ 
ἀγγέλλεται, ὡς Kal αὐτὸς O κύριος ἡμῶν εἶπεν᾽ O ἐμοῦ 
> ’ 3 ’ὕ me 3 λ ’ σις 5 - - 
ἀκούων, ἀκούει τοῦ ἀποστείλαντός με. Kat ἐκ τῶν τοῦ 1δ 
“. ’ ἈΝ , \ ~ , 
Mwisiwe δὲ συγγραμμάτων φανερὸν τοῦτο γενήσεται. 


(re 5» ~ , 7 a 3 ᾽ὕ oe π᾿ , 
Λέλεκται ἑὲ ἐν αὐτοῖς οὕτως Καὶ ἐλάλησε Μωῦσεῖ ay- 


~ A ~ - 
γελος Seov ἐν φλογὶ πυρὸς as τῆς βάτου καὶ εἶπεν ᾿ Ἐγώ 
, é \ 
εἰμι ὁ ὦν, Seog ᾿Αβραάμ, Seog ᾿Ισαάκ, Seog ΔΕ ΕΣ yas 


~ U 
τῶν πατέρων σου. ες εἰς Αἴγυπτον καὶ 


60 JUSTIN MARTYR. 


, 
τὸν λαύν pov. Τὰ δ᾽ ἑπόμενα ἐξ ἐκείνων βουλόμενοι pa- 
~ A ’ > , 
δεῖν δύνασϑε" οὐ yap δυνατὸν ἐν τούτοις ἀναγράψαι 
in) Q 
πάντα. “AAN εἰς ἀπόδειξιν γεγόνασιν οἵδε οἱ λόγοι, ὅτι 
eX a ~ x ΄ λ ? ~ e A > , 
υἱὸς ϑεοῦ καὶ ἀπόστολος ᾿Ιησοῦς ὁ Χριστὸς ἐστι, πρότερον 


9 , ‘\ 


Ν , ” ak ἘΞ x ) , 0 Ν δὲ ‘ Bs 

25 Λογος WV, Kal ἐν ἰδέᾳ πυρὸς ποτὲ φανείς, ποτὲ CE καὶ ἐν 
ς ’ » a 5 ~ δὲ ὃ 4 5 λή Ἐν ~ ς ν ~ 
ELKOVLE ἀσωμάτων νυν O€ ta EAMMATOC «“ξἕου υπὲρ του 
,’ ro , , ” [4 iv , Q 
aAVIPWTELOU γένους ἀνῶρωπος γένομενος υπέμεινε καὶ πα- 


a- “ τ A S80. ε ὃ , ὃ - ς A ~ 
VELV OOA AUTOV éevypynoav οι αιμονὲς ιατεσηναι υποτων 


> , 5 , iJ] 9} ς - Ε] , 5 
ἀνοήτων ᾿Ιουδαίων. Οἵτινες ἔχοντες ῥητῶς εἰρημένον ἐν 
δὰ As ΄ Ἢ ΄, , τὸ 
80 τοῖς Mwiséwe συντάγμασι ᾿ Καὶ ἐλάλησεν ἄγγελος τοῦ 
~ ~ oe ~ A Ἂ ’ “- 
ϑεοῦ τῷ Μωῦΐσεϊ ἐν πυρὶ φλογὸς ἐν βάτῳ καὶ εἶπεν “ ᾿Εγώ 
ς ς A 2 ς A 3 A \ 
εἰμι ὁ ὦν, ὁ δεὸς ᾿Αβραὰμ καὶ ὁ Seog ᾿Ισαὰκ καὶ ὁ δεὸς 
a τω Ἁ πὶ ὅλ , ἊΝ ὃ Ν A ~ 
ακώ», τὸν τῶν ὅλων πατέρα Kal δημιουργὸν τὸν ταῦτα 
5 ᾽’ ’ - [ὦ Ν A \ ~ 
εἰπόντα λέγουσιν εἶναι. Ὅϑεν καὶ τὸ προφητικὸν πνεῦμα 
λέ . Ν “- ee ὴλ Of b] ” ΟΥ̓ τς x ’ 
85 ἐλέγχον αὐτοὺς εἶπεν ᾿ ᾿Ισραὴλ ὃέ με οὐκ ἔγνω, καὶ ὁ λαός 
3 ~ x aN Ῥ, - ¢ ἐδ x ’ἢ > 
pe ov συνῆκε. Kat πάλιν ὁ Ἰησοῦς, we ἐδηλώσαμεν; παρ 
> ~ N i Ξ , ὃ iN 5) Ν , b) X fue ΡΨ 
αὐτοῖς ὧν εἶπεν Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱός, 
τὶ ὩΣ A Con 5 Ἂς Ν a Ὁ N ς es > ’ 
οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν 6 υἱὸς ἀποκαλύψῃ. 
3 ὃ “- Loe ie Ψν τ Q fa o~ Ὁ 
Ιουδαῖοι οὖν ἡγησάμενοι ἀεὶ τὸν πατέρα τῶν ὅλων λελα- 
- ee ~ ~ 3 ~ ~ “πὶ 
40 ληκέναι τῷ Μωῦσεῖ, τοῦ λαλήσαντος αὐτῷ ὄντος υἱοῦ τοῦ 
- e\ , 5 ’ Ἂ 
“εοῦ, ὃς καὶ ἄγγελος καὶ ἀπόστολος κέκληται, δικαίως 
«λέ ᾿ ὃ Ν. - - ha A Ov 3 ~ 
ἐλέγχονται Kal διὰ τοῦ προφητικοῦ πνεύματος Kal OL αὐτοῦ 
~ al ne ” Ν , ” ‘ ἘΝῚ ” 
Tov Χριστοῦ ὡς οὔτε TOV πατέρα οὔτε TOV υἱὸν ἔγνωσαν. 
ς Ν 4 A g “5 
Οἱ γὰρ τὸν υἱὸν πατέρα φάσκοντες εἶναι ἐλέγχονται μήτε 
, , >) ’ ͵ ᾿] ¢ 5 + ΘᾺ, ~ x = 
45TOV πατέρα ETLOTAMEVOL MIS OTL ἐστὶν υἱὸς τῷ πατρὶ τῶν 
“ , ΚΝ ΄ N , x ~ 
ὅλων γινώσκοντες " ὃς λύγος καὶ πρωτότοκος ὧν τοῦ 
δ, - ν \ ς ’ὕ ro; ᾽ὕ } Ν ~ ~ Q 
σ“εοῦ kal Yeog ὑπάρχει. Καὶ πρότερον dia τῆς τοῦ πυρὸς 
~ QA , , 3 ’ - oo ~ ἈΝ - e.g a 
μορφῆς καὶ εἰκόνος ἀσωμάτου τῷ Mwicst καὶ τοῖς ἑτέροις 


προφήταις ἐφάνη" νῦν δ᾽ ἐν χρόνοις τῆς ὑμετέρας ἀρχῆς, 


THE FIRST APOLOGY. 61 


e , ὃ Ν a? 5) 5 , A 
ὡς προείπομεν, διὰ παρϑένου ἄνϑσρωπος γενόμενος κατὰ 50 
Ν - ς ἢ = ? 
τὴν τοῦ πατρὸς βουλὴν ὑπὲρ σωτηρίας τῶν πιστευόντων 
, ~ κι ον Xn Q ~ ¢ , e > 
αὐτῷ καὶ ἐξουδενηνῆναι kal waveiy ὑπέμεινεν, ἵνα ἀποδα- 
Ν Set SS ’ Ν ΝᾺ ms Ν ᾽ , 9 
νὼν καὶ ἀναστὰς νικήσῃ τὸν Savatov. Τὸ δὲ εἰρημένον ἐκ 
NZ ~ oe “. ’ 7 A 3 A 
βάτου τῷ Mwvost* ᾿Εγώ εἰμι 6 ὦν, ὃ Sede ᾿Αβραὰμ καὶ ὁ 


Q ~ 
“εὺς τῶν πατέρων 55 


Sede Ἰσαὰκ καὶ 6 Sede ᾿Ιακὼβ καὶ 6 
Ἢ = .« 2 , 3 , ,ὕ N 
σου, σημαντικὸν TOU Kal aTOSavovTac ἐκείνους μένειν καὶ 
icy ~ ~ ~ 5 δ Q ~ - 
εἶναι αὐτοῦ τοῦ Χριστοῦ avSpwrouc’ καὶ γὰρ πρῶτοι τῶν 
’ > ; ° ~ \ δὲ ~ , 5 fe 
πάντων ἀνδρώπων ἐκεῖνοι περὶ Seov ζήτησιν ἠσχολήνη- 
> xX > ~ 23 ’ 3 ~ 
σαν, ᾿Αβραὰμ piv πατὴρ ὧν τοῦ ᾿Ισαάκ, ᾿Ισαὰκ δὲ τοῦ 
, oy πὰ ΕῚ 
Ἰακώβ, ὡς καὶ Μωῦσῆς ἀνέγραψε. 00 
\ ’ a UB ~ 
64. Καὶ τὸ ἀνεγείρειν δὲ τὸ εἴδωλον τῆς λεγομένης 
Other traves- Κύρης ἐπὶ ταῖς τῶν ὑδάτων πηγαῖς ἐνεργῆσαι 
1050 cripture ᾿ 
bythedemons. τοὺς δαίμονας, λέγοντας ϑυγατέρα αὐτὴν 
“Ὁ ~ - , Ν Ν oe Ne ’ , 
εἶναι τοῦ Διός, μιμησαμένους τὸ διὰ Μωῦσέως εἰρημένον, 
5 - , ~ δύ a 7 in’ δ 
ἐκ τῶν προειρημένων νοῆσαι dvvacve. "Edn γὰρ ὁ ὅ 
M ow id a é e i 5 > ~ 2 1] ς iS 4 
ωὐσῆς, ὡς προεγράψαμεν ν ἀρχῇ ἐποίησεν ὁ eve 
Α ᾿] AQ Q Ἁ - « Q ~ > 33.2 Cw a 
τὸν οὐρανὸν καὶ τὴν γῆν. Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατα- 
᾽ q ~ ~ ΕῚ , 5 - ~ ens 
σκεύαστος; Kal πνεῦμα δεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων. 
“- = ~ an) 
Εἰς μίμησιν οὖν τοῦ λεχϑέντος ἐπιφερομένου τῷ ὕδατι 
~ ~ ! 
πνεύματος “εοῦ τὴν Κύρην Svyaréoa τοῦ Διὸς ἔφασαν. 10 
- ’ - 
Καὶ τὴν ᾿Αϑηνᾶν δὲ ὁμοίως πονηρευόμενοι δυγατέρα τοῦ 
> ᾿] τ 
Διὸς ἔφασαν οὐκ ἀπὸ μίξεως, ἀλλ᾽ ἐπειδὴ ἐννοηθέντα τὸν 
ee a ὃ A ’ A ’ - 7 e ‘ 
Seov διὰ λόγου τὸν κόσμον ποιῆσαι ἔγνωσαν, ὡς τὴν 
’ 5} 3} ree ~  ,e ΄ 
πρώτην ἔννοιαν ἔφασαν τὴν ᾿Αϑηνᾶν ὕπερ γελοιότατον 
« ’ a - ~ 5 , Se! re , λ - 
ἡγούμενα εἶναι, τῆς ἐννοίας εἰκόνα παραφέρειν ϑηλειῶν 15 
’, an taal , A AAA λ , δι Ἂς - 
μορφήν. Καὶ ὁμοίως τοὺς ἀλλοὺυς λεγομένους υἱοὺς τοῦ 
Διὸς αἱ πράξεις ἐλέγχουσιν. 


~ , - 
65. Ἡμεϊς δὲ μετὰ τὸ οὕτως λοῦσαι τὸν πεπεισμένον καὶ 


62 JUSTIN MARTYR. 


ἀν ἐν . > , 9, 
Administration συγκατατεϑειμένον ἐπὶ τοὺς λεγομένους aced- 
of the 
sacraments. φοὺς ἄγομεν, ἔνδα συνηγμένοι εἰσί, κοινὰς 
εὐχὰς ποιησύμενοι ὑπέρ τε ἑαυτῶν καὶ τοῦ φωτισϑέντος 
Ν᾿, 30 - ’ὔ , , {7 .- - 
skal ἄλλων πανταχοῦ πάντων εὐτόνως, ὕπως καταξιωδψῶμεν 
~ ’ / ’ 
τὰ ἀληϑῆ μαϑόντες καὶ δι’ ἔργων ἀγαδοὶ πολιτευταὶ καὶ 
, - > Χχ la δἰ eyes ¢ ΝΠ 
φύλακες τῶν ἐντεταλμένων εὑρεδῆναι, OTWE τὴν αἰώνιον 
τ 3 3 , 
σωτηρίαν σωδῶμεν. ᾿Αλλήλους φιλήματι ἀσπαζόμεδηα 
, ~ J ~ / - 
παυσάμενοι τῶν εὐχῶν. ᾿Ἐπειτα προσφέρεται τῷ προε- 
- - 10 δ - » Ν ’ ἊΝ SL ae 
10 στῶτι τῶν ἀδελφῶν ἀρτος Kal ποτήριον ὕδατος Kal κράμα- 
Ν a λ aus - ‘ δό - Ν ~ ΤᾺ 
τος, καὶ οὗτος λαβὼν αἷνον καὶ δόξαν τῷ πατρὶ τῶν ὅλων 
- 9 ~ ~ ~ ~ ες 
διὰ τοῦ ὀνόματος τοῦ υἱοῦ καὶ τοῦ πνεύματος τοῦ ἁγίου 
, , τ ᾿) , ς 4 ~ c ~ a » 
αναπέμπει καὶ εὐχαριστίαν ὑπὲρ τοῦ κατηξιῶσσαι τούτων 
" » μὰ ἘΦ LE A ~ - - λέ xX > Ν. 
Tap αὐτοῦ ἐπὶ πολὺ ποιεῖται" οὗ συντελέσαντος τὰς εὐχὰς 
Ν “ , ἢ = ς ὡς SN ΕΣ - le 
15Kal τὴν εὐχαριστίαν πᾶς 6 παρὼν λαὺς ἐπευφημεΐῖ λέγων 
2 “ἃ Ν Nee SS ~ ¢ oh ~ Ἂ , , 
Aphv. Τὸ δὲ ἀμὴν τῇ ἑϊραΐδι φωνῇ τὸ γένοιτο σημαίνει. 
»] ~ ~ 
Εὐχαριστήσαντος δὲ τοῦ προεστῶτος Kal ἐπευφημήσαντος 
Α ~ Ν - εν λ , ΡΝ et ὃ ld διδό 
παντὸς τοῦ λαοῦ οἱ καλούμενοι παρ᾽ ἡμῖν διάκονοι διδόασιν 
(Bernd ~ ’ A: ~ > A ~ ᾿ a’ 
ἑκάστῳ TOV παρόντων μεταλαβεῖν ἀπὸ τοῦ εὐχαριστηδέν- 
U Noe ~ , ~ re 
20T0¢ ἄρτου Kal οἴνου καὶ ὕδατος καὶ τοῖς οὐ παροῦσιν ἀπο- 
φέρουσι. 
Σ ς e ~ ὅ - τ > 
66. Kal ἡ τροφὴ αὕτη καλεῖται παρ᾽ ἡμῖν εὐχαριστία, ἧς 
οὐδε Q ἄλλ - ἐξό τ ᾿ XN cd as 
τι ἄπο ενὶ ἄλλῳ μετασχεῖν ἐξύν ἐστιν, ἢ τῷ πιστεύ- | 
sucharist. ? ates ν᾿. a0 Cis = 
οντι ἀληϑῆ εἶναι τὰ δεδιδαγμένα ὑφ᾽ ἡμῶν καὶ 
aM ’ὔ s\ as > eA ᾿Ξ ς ~ ed a Ἂν Ἢ ? ’ Ἶ 
ουσαμένῳ τὸ ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ εἰς ἀναγέννησιν 
\ ¢ is \ Ὁ 
5 λουτρὸν καὶ οὕτως βιοῦντι ὡς ὃ Χριστὸς παρέδωκεν. Οὐ 
A ς A ” 3 Ας Ν ᾽ὕ ~ ’ὔ 
γὰρ ὡς κοινὸν ἄρτον οὐδὲ κοινὸν πόμα ταῦτα λαμβάνομεν, 
a , ‘, wi ἂς ~ ~ 
ἀλλ᾽ ὃν τρόπον διὰ λόγου ϑεοῦ “σαρκοποιηϑεὶς ᾿Ιησοῦς 
r A e ἣν ς - Q , ἐν "" - Q , 
Χριστὸς 6 σωτὴρ ἡμῶν καὶ σάρκα καὶ αἷμα ὑπὲρ σωτηρίας 


ς ~ 7 e ἈΝ ον ΝᾺ 2 > ~ ’ - ? b) ~ 
μων ETXEV, ουτὼς καὶ τὴν Cl EVUKNC Adyou του παρ αὐτου 


THE FIRST APOLOGY. 63 


~ “- eo yA A 
εὐχαριστησεῖσαν τροφήν, ἐξ ἧς αἷμα καὶ σάρκες κατὰ μετα- 10 


~ FX 


~ 


δ , © ves as ᾽ ~ 
ody τρέφονται ἡμῶν, ἐκείνου τοῦ σαρκοποιηϑέντος ᾿Ιησοῦ 
“- led Ss Ν 3 ’ 
καὶ σάρκα καὶ αἷμα ἐδιδάχϑημεν εἶναι. Οἱ γὰρ ἀπόστολοι 
5 - ΘΗΝ ὙΦ τὰ > \ ~ 
ἐν τοῖς γενομένοις UT αὐτῶν ἀπομνημονεύμασιν, ἃ καλεῖται 
> , ev , > , by) ne N28 
εὐαγγέλια, οὕτως παρέδωκαν évTEeTaASAaL avToig* τὸν Ἴη- 
~ la » Ὁ ’ 9 ee AL ~ ~ 
σοῦν λαβόντα ἄρτον εὐχαριστήσαντα εἰπεῖν " ' Τοῦτο ποιεῖτε 15 
> ’ , ? A ~ ? > A 
εἰς τὴν ἀνάμνησίν μου, TOUTO ἐστι TO σῶμά μου" Kal TO 
, € , , \ ’ ’ ce. Ἢ 
ποτήριον ὁμοίως λαβόντα καὶ εὐχαριστήσαντα εἰπεῖν 
~ 2 Ni a 2 , me ~ 
Τοῦτό ἐστι τὸ αἷμά prov" καὶ μόνοις αὐτοῖς μεταδοῦναι. 
“ Ὁ - - , ’ , , 
Οπερ καὶ ἐν τοῖς τοῦ MiSpa μυστηρίοις παρέδωκαν yive- 
΄ ς N , Ee? ἈΝ » . 
σϑαι μιμησάμενοι οἱ πονηροὶ δαίμονες " Ore yap ἄρτος καὶ 2 
[ - - , ~ 
ποτήριον ὕδατος τίϑεται ἐν ταῖς τοῦ μνουμένου τελεταῖς 
Ψ ’ ~ \ 9 U x ~ ’ὔ 
μετ᾽ ἐπιλύγων τινῶν, ἢ ἐπίστασϑε ἢ μαϑεῖν δύνασδε. 
4 ἘΞ A ~ 4 » 9 
67. Ἣμεϊς δὲ μετὰ ταῦτα λοιπὸν ἀεὶ τούτων ἀλλήλους 


᾿ a ῇ - 
First day of ἀναμιμνήσκομεν ᾿ καὶ οἱ ἔχοντες τοῖς λειπομέ- 


the week. ~ 5 ~ Ne ? XX ἢ 
νοις πασιν ἐπικουροῦμεν, καὶ σύνεσμεν ἀλλήλοις 


Ψ 


, 2) 
aél. 


~ ? - ᾽ὔ 5 - A 
Emi πᾶσί τε οἷς προσφερύόμεϑα εὐλογοῦμεν τὸν ποιη- 

Ν - ᾽ὔ’ AQ ~ ξ ~ 5 ~ 9 ~ ~ x Q 
τὴν τῶν πάντων διὰ TOU υἱοῦ αὐτοῦ ᾿Ιησοῦ Χριστοῦ καὶ διὰ 5 
πνεύματος τοῦ ἁγίου. Καὶ τῇ τοῦ ἡλίου λεγομένῃ ἡμέ 
πνεύματος γίου. n τοῦ ἡλίου λεγομένῃ ἡμέρᾳ 

΄ Q , xn? Q , ee ἃ x ἢ , 
πάντων κατὰ πύλεις ἢ ἀγροὺς μενόντων ἐπὶ TO αὐτὸ συνέ- 

Ν. > ~ 5 
λευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων 
> Ν ’ - - ΕῚ , 
ἢ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται μέχρις 
> ~ 5 , ~ > ’ 
ἐγχωρῇ. Eiza παυσαμένου τοῦ ἀναγινώσκοντος 6 προε-10 
Ν ὃ Ν λ ΄ Q a , a , λ ~ ~ 
στὼς διὰ λύγου τὴν νουϑεσίαν καὶ TOOKANGIY τῆς τῶν Ka- 

ϑ. »; - Uy 3 ’ - 
λῶν τούτων μιμήσεως ποιεῖται. "Ἐπειτα ἀνιστάμενδα κοινῇ 

? x > Ἂς 7. ey ὁ ς , 
πάντες καὶ εὐχὰς πέμπομεν. Καί, ὡς προέφημεν, παυσα- 

»,“ 4 = ~ 2 - Ui - 
μένων ἡμῶν τῆς εὐχῆς ἄρτος προσφέρεται καὶ οἶνος καὶ 
vO Xe Ν > NN ς U Ν > , 4 
ὕδωρ, καὶ ὃ προεστὼς εὐχὰς ὁμοίως Kal εὐχαριστίας, Gon 15 


, 3 ~ 5 , x e ἈΝ b>) ~ , QA 
δύναμις aUuTW, aAVaTEUTEL Καὶ ὁ λαὺς ἐπευφημεῖ λέγων ΤΟ 


i 2 


64 JUSTIN MARTYR. 


>] “4 


e ‘ x ’ ΕΣ id / >’ A ~ , 
ἀμήν " καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν εὐχαριστη- 
΄ / ~ » -Ὃ Ν = τ 
Sévtwv ἑκάστῳ γίνεται καὶ τοῖς οὐ παροῦσι διὰ τῶν διακό- 
- , QA 
νων πίμπεται. Οἱ εὐποροῦντες δὲ καὶ βουλόμενοι κατὰ 
’ e a ς ~ “A ὯΝ διὸ ἐς Q 
20 προαίρεσιν ἕκαστος τὴν ἑαυτοῦ ὃ βούλεται δίδωσι, Kal TO 
, x ~ ~ 5 , Q ’ a 
συλλεγόμενον παρὰ τῷ προεστῶτι aTOTIVETAal, Kal αὐτὸς 
> ~~ 3 ~ δ ’ Ν - ὃ Ν , ΩΝ > 
ἐπικουρεῖ ὀρφανοῖς TE καὶ χήραις, Kal τοῖς Cia νόσον ἢ δὲ 
5} ~ 5 - - 
ἄλλην αἰτίαν λειπομένοις, καὶ τοῖς ἐν δεσμοῖς οὖσι, καὶ 
- , “- , νΝ ς NG ~ ~ ΕἸ 
τοῖς παρεπιδήμοις οὖσι ξένοις, καὶ ἁπλῶς πᾶσι τοῖς ἐν 
, Ly Ν ’ Ν δὲ - HAL Ἐὰν 
a5 χρείᾳ οὖσι κηδεμὼν γίνεται. Τὴν δὲ τοῦ ἡλίου ἡμέραν 
- ’ BY eX fA aq > δὴ ’ 
κοινῇ πάντες τὴν συνέλευσιν ποιούμενα, ἐπειδὴ πρώτη 
ἐστὶν ἡμέρα, ἐν ἣ ὃ Sede τὸ σκότος καὶ τὴν ὕλην τρέψ 
στὶν ἡμέρα, ἐν 1) ὁ σδεὸς TO c ) ην τρέψας 
᾽’ “ , Cee] ~ 4 = € ͵ Ἂς - 
κόσμον ἐποίησε, καὶ ᾿Ιησοῦς Χριστὸς ὁ ἡμέτερος σωτὴρ TH 
ed ~ ς , Ψ ~ > J , e ~ A A ~ ~ 
αὐτῇ ἡμέρᾳ ἐκ νεκρῶν ἀνέστη ᾿ TH γὰρ TPO τῆς κρονικῆς 
᾿] ᾿] ~ a “x ¢ 
80 ἐσταύρωσαν αὐτὸν Kal τῇ μετὰ τὴν κρονικήν, ἧτις ἐστὶν 
NAL 2 ’ὔ a ~ > 5A 5 - Ν a ~ 
ἡλίου ἡμέρα, φανεὶς τοῖς ἀποστόλοις αὐτοῦ Kal μαϑηταῖς 
L010. re ~ ¢ B] > »ἷ © ¢ 8 ? \ 27 
ἐδίδαξε ταῦτα ἅπερ εἰς ἐπίσκεψιν καὶ ὑμῖν ἀνεδώκαμεν. 
oe 1C: νὰ ’ 3 Ul 
68. Καὶ εἰ μὲν δοκεῖ ὑμῖν λόγου καὶ ἀληδείας ExeoSat, 
’ - ~ ς ~ ~ ¢ 
ο΄ χιμήσατε αὐτά, εἰ δὲ λῆρος ὑμῖν δοκεῖ, ὡς ληρω- 
Conclusion. ς Ἂ ὰ ἜΑ ΑΨ Ξ 
δῶν πραγμάτων καταφρονῆσατε, καὶ μὴ ὡς κατ 
ς - Ν - INT 10 ’ δ 7 διὰ 
ἐχυρῶν κατὰ τῶν μηδὲν αδικούντων Φάνατον ὁρίζετε. 
ΝΕ x e -“ es ’ πὸ - a Ν 3 ’ 
5 Προλέγομεν γὰρ υμῖν, ote οὐκ ἐκφεύξεσϑε τὴν ἐσομένην 
- 5 - , Ss Ξ , ~ Ae Ieee) ew, ee ~ > » 
τοῦ Seov κρίσιν, ἐὰν ἐπιμένητε τῇ αὐἰϊκίᾳ καὶ ἡμεῖς ETL 
\ ~ ~ ~ 
βοήσομεν᾽ “O φίλον τῷ Se@, τοῦτο γενέσθω. Καὶ ἐξ 
, ~ Ν - , τὸ 3 - , 
ἐπιστολῆς δὲ TOU μεγίστου Kal ἐπιφανεστάτου Καίσαρος 
τ ὃ ~ ~ a e ~ 5 ᾽ ~ Soa as 
Αδριανοῦ τοῦ πατρὺς ὑμῶν ἔχοντες ἀπαιτεῖν ὑμᾶς Kava 
Ὁ να ’ Ὁ λ ~ Ν , ’ 5 5 b] ~ ’ 
10 ἠξιώσαμεν κελεῦσαι τὰς κρίσεις γενέσϑαι, οὐκ EK τοῦ κεκρί- 
~ ’ ~ ~ ’ 9 >» ~ 
σϑαι τοῦτο ὑπὸ ᾿Αδριανοῦ μᾶλλον ἠξιώσαμεν, ἀλλ᾽ ἐκ τοῦ 
δὺς. Ὁ a ol Pda ~ BY ’ a ἐξή 
ἐπίστασϑαι δίκαια ἀξιοῦν τὴν προσφωνησιν καὶ εξήγησιν 


πεποιήμεϑα, Ὑπετάξαμεν δὲ καὶ τῆς ἐπιστολῆς ᾿Αδριανοῦ 


THE FIRST APOLOGY. 65 


a » , e Ν Ν ~ > ’ «ς - 
τὸ ἀντίγραφον, wa καὶ κατὰ τοῦτο aAnSebev ἡμᾶς γνω- 


> ~ 
ρίζητε. Καὶ ἔστι τὸ ἀντίγραφον τοῦτο " 1ῦ 


Hadrianus Minucio Fun- 
dano. 

Accepi litteras ad me 
scriptas a decessore tuo 
Serenio Graniano clarissi- 
mo ὙΠῸ: et non’ placet 


Μινουκίῳ Φουνδανῷ. 


᾿Επιστολὴν ἐδεξάμην γρα- 


-»ἦ “ A , 
φεῖσαν pot απὸ Zepnviov 
Γρανιανοῦ λαμπροτάτου av- 


δρός, ὅντινα σὺ διεδέξω. 


mihi relationem silentio Οὐ δοκεῖ οὖν μοι τὸ πρᾶγ- 
praeterire, ne et innoxi μα ἀζήτητον καταλιπεῖν, 
perturbentur et calumni- ἵνα μή τε οἱ ἄνϑρωποι 


atoribus latrocinandi tri- 
buatur occasio. Itaque si 
evidenter provinciales huic 
petitioni suae adesse valent 
adversum Christianos, ut 
pro tribunali eos in aliquo 
arguant, hoc eis exequl 
non prohibeo: precibus au- 
tem in hoc solis et adcla- 
uti, eis 


mationibus non 


permitto. Etenim multo 
aequius est, si quis volet 
accusare, te cognoscere de 
objectis. Si quis igitur 
accusat et probat adver- 
sum leges quicquam agere 


memoratos homines, pro 


re ~ 
ταράττωνται Kal τοῖς συ- 
, 
κοφάνταις χορηγία Kakoup- 
, a” xX ° 
ylag παρασχεδῆ. “Av οὐν 
Ce , 
capwco εἰς 


Tat ¢ >) ~ ρ 
αἰῶσιν OL ἑπαρχίωται δύ- 


ρ ΄ς 
ταύτην τὴν 
νωνται διϊσχυρίζεσϑαι κατὰ 

- - ς Ν 
τῶν Χριστιανῶν, ὡς καὶ 

ν Ω7 > , a 
πρὸ βήματος ἀποκρίνεσξαι, 

\ ~ ld ~ 
ἐπι τοῦτο μόνον τραπῶσιν, 
5 3 5 , ’ 
ἀλλ᾽ οὐκ αξιώσεσιν οὐδὲ 

’ - ~ A 
μόναις βοαῖς. Πολλῷ yap 

αλλ ἢ " 
μᾶλλον προσῆκεν, εἴ τις 

- ~ ’ 
κατηγορεῖν βούλοιτο, τοῦτό 
Εἴ 


“- - , 
οὖν κατηγορεῖ Kal δείκνυσί 


σὲ διαγινώσκειν. 


τις 


20 


bo 
οι 


35 


\ , 
τι παρὰ τοὺς νόμους πράτ- 40 


¢ ’ὔ A 
TOVTAC, οὕτως διόριζε κατὰ 


66 JUSTIN MARTYR. 


merito peccatorum etiam 

-supplicia statues. Illud me- 
hercle magnopere curabis, 

45ut si quis calumniae gratia 
quenquam horum postula- 
verit reum, in hune pro sua 
nequitia suppliciis saeviori- 
bus vindices. 


Ν , ~ Ls , 

τὴν δύναμιν τοῦ ἁμαρτή- 
€ A \ 

ματος. Ὥς μὰ tov Ἥρα- 
»" 

κλέα, εἴ τις συκοφαντίας 

, ~ 

χάριν τοῦτο προτείνοι, δι- 

αλάμβανε ὑπὲρ τῆς δεινό- 
Ν , [ἢ 

τητος, καὶ φρόντιζε ὕπως 


vn 5 , 
ἂν ἐκδικήσειας. 


TOY AYTOY IOYSTINOY 
ΑΠΟΛΟΓΙΑ ΔΕΎΤΕΡΑ ὙΠῈΡ XPISTIANON 


ΠΡῸΣ ΤῊΝ ΡΩΜΑΙΩ͂Ν ΣΥΓΚΛΗΤΟΝ. 


ἐπὶ Οὐρβίκου, ὦ Ῥωμαῖοι, καὶ τὰ πανταχοῦ 
~ é 
Introduction. : ’ X 


¢ A ~ ¢€ ὔ ) id , 
ὁμοίως UTO τῶν ἡγουμένων ἀλόγως TPaTTOMEVAa 


1 Κ A Ν a? ΤῸΝ Zz 5 - ΤᾺ ¢e ~ , 
. al Ta χυὲς TE KaL πτρῳην ἐν ΤΊ TWOAEL υμὼν γένομενα 
Ν 
ι 


ee - , e Ν ς - «ς οὐ τς v aN ~ 
EGNVAYKAGE ME UTED ἡμῶν, ομοιοπανψων ὄντων καὶ ἀδελφῶν, 
Ἃ , 


~ ἂς A < , ~ 
κἂν ἀγνοῆτε καὶ μὴ SéAnre διὰ τὴν δόξαν τῶν νομιζομένων 5 
vie 4 x ~ ὃ - J, , , 5 ᾽ a 
αξιωμάτων, τὴν τῶνδε τῶν λόγων σύνταξιν ποιήσασϑαι. 
- Ἂς «Ὁ \ \ A δ) 
Πανταχοῦ γάρ, ὃς ἂν σωφρονίζηται ὑπὸ πατρὸς ἢ γείτονος 
Ν Ν , ~ nw , A \ 
ἢ τέκνου ἢ φίλου ἢ ἀδελφοῦ ἢ ἀνδρὸς ἢ γυναικὸς κατ᾽ ἔλ- 
ἣν - , x Δ) 4.5 7 
λειψιν, χωρὶς τῶν πεισϑέντων τοὺς ἀδίκους καὶ ἀκολάστους 
, > , Ν P Ν δ i 7 ee Le , 
ἐν αἰωνίῳ πυρὶ κολασϑήσεσδαι, τοὺς δ᾽ ἐναρέτους Kal ὁμοί- 10 
- ᾽ 5 ~ ~ 
we Χριστῷ βιώσαντας ἐν ἀπαδείᾳ συγγενή σεσϑαι τῷ Sew 
- ~ A 
(λέγομεν δὲ τῶν γενομένων Χριστιανῶν), διὰ τὸ δυσμετά- 
Q Ν \ ξ = 
Serov καὶ φιλήδονον καὶ δυσκίνητον πρὸς τὸ καλὸν ορμῆ- 
A e ~ ὃ , SS , ¢ τὰ A AY 
σαι, καὶ of φαῦλοι δαίμονες, ἐχϑραίνοντες ἡμῖν Kal τοὺς 
A U € 
τοιούτους δικαστὰς ἔχοντες ὑποχειρίους Kal λατρεύοντας, 15 
9g , - - 
ὡς οὖν ἄρχοντας δαιμονιῶντας, φονεύειν ἡμᾶς παρασκευά- 
, Ὁ δὲ ‘ e ὧι - \ ’ aly 
ζουσιν. Ὅπως δὲ καὶ ἡ αἰτία τοῦ παντὸς γενομένου ἐπὶ 
“. Ὁ» NC ΤΙ ὙΠ ΕΝ, \ , > ~ 
OvpPikov φανερὰ ὑμῖν γένηται, Ta πεπραγμένα ἀπαγγελώ. 


2, Γυνή τις cuveBiov ἀνδρὶ ἀκολασταίνοντι, ἀκολασταί- 


68 JUSTIN MARTYR. 


Ων b>) a , 2 Ν X A ~ 
νουσα καὶ αὐτὴ πρότερον. ᾿Επεὶ δὲ τὰ τοῦ 
Urbicus. 3 “f > : ast me 

Χριστοῦ διδάγματα ἔγνω, ἐσωφρονίσϑη καὶ τὸν 
” ὃ ς ’ ~ 8 > ~ Q Pe Η 
ἄνδρα ὁμοίως σωφρονεῖν πείϑειν ἐπειρᾶτο, τὰ διδάγματα 
2 , , , ~ 5 ’ ἊΝ Ν 
5 ἀναφέρουσα, τήν τε μέλλουσαν τοῖς OV σωφρόνως καὶ μετὰ 
’ > ~ ~ ν᾿ a 9 5 , A ἦλ “ 
λόγου ὀρϑοῦ βιοῦσιν ἔσεσϑαι ἐν αἰωνίῳ πυρὶ κόλασιν ἀπ- 
¢€ ~ °’ ~ Ψ , 
ayyéA\Aovoa. ὋὉ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων ad- 
, A ~ ’ τὶ ~ Ν ’ 2 Ν 
λοτρίαν διὰ τῶν πράξεων ἐποιεῖτο τὴν γαμετήν. ᾿Ασεβὲς 
\ ς , Ν λ Ν ς Ν N > ὃ , 
yap ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσψαι ἀνὸρί, 
Ν Ἂν - ld , 4 τ Ν ’ , 
10 Tapa τὸν τῆς φύσεως νόμον Kal παρὰ τὸ δίκαιον πόρους 
€ ~ \ ’ ~ ~ 
ἡδονῆς ἐκ παντὸς πειρωμένῳ ποιεῖσξαι, τῆς συζυγίας 
~ LS ~ A ~ 
χωρισϑῆναι ἐβουλήϑη. Kat ἐπεὶ ἐξεδυσωπεῖτο ὑπὸ τῶν 
>) ~ »} ’ , e ’ 3 , 
αὐτῆς, ἔτι προσμένειν συμβουλευόντων, ὡς εἰς ἐλπίδα με- 
- 4 , ~ ’ , °’ 
τα[οολῆς ἧξοντός ποτε TOU ἀνδρός, βιαζομένη ἑαυτὴν ἐπέ- 

- » a 2 4 
ispevev. "Emsion δὲ ὃ ταύτης ἀνὴρ εἰς τὴν ᾿Αλεξάνδρειαν 

5 Q rv ae ’ pes ἐλ [ ἮΝ 
πορευϑδεὶς χαλεπώτερα πράττειν aTnyyéASH, ὕπως μὴ 

᾿ - 9 ΄ . 45 ΄ , , 

κοινωνὸς τῶν ἀδικημάτων Kal ἀσεβημάτων γένηται, μέ- 

ΟῚ ~ ’ ee he , Ye ἣν» , 

νουσα ἐν τῇ συζυγίᾳ καὶ ὁμοδίαιτος Kal ὁμόκοιτος γινομένη, 
2) ~ ς - © a 
τὸ λεγόμενον Tap ὑμῖν ῥεπούδιον δοῦσα ἐχωρίσϑη. ‘“O δὲ 
Νὴ 5 ar ’, Dt EP δέ 5. 8 , Ὁ ra 
ο καλὸς καγαδὺς ταύτης ἀνήρ, δέον αὐτὸν χαίρειν, ὅτι a 
Ψ' A - ς - ἐν ~ ἣν >) = 
πάλαι μετὰ τῶν ὑπηρετῶν Kal τῶν μισδοφόρων εὐχερῶς 
, ’ - 
ἔπραττε, μέϑαις χαίρουσα καὶ κακίᾳ πάσῃ, τούτων μὲν τῶν 
rd U ΕῪ τς 4 QA 3 Ν. ig a » 
πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασϑαι πράττοντα 
3 ’ 
ἐβούλετο, μὴ βουλομένου ἀπαλλαγείσης κατηγορίαν πε- 
9S « 
25 ποίηται, λέγων αὐτὴν Χριστιανὴν εἶναι. Καὶ ἡ μὲν βι- 
βλίδιό > αὐ 1 ἰναδέὸ OTEDO - 
ἰδιόν GOL τῷ αὐτοκράτορι ἀναδέδωκε, πρότερον συγχω 
~ 5 - ὃ ’ a A e ~ 3 = ~ 7 >) 
ρηδῆναι αὐτῇ διοικήσασδαι Ta ἑαυτῆς ἀξιοῦσα, ἔπειτα ἀπο- 
λογήσασϑαι περὶ τοῦ κατηγορήματος μετὰ τὴν τῶν πραγ- 
, owes » , ~ € 
μάτων αὐτῆς διοίκησιν. Καὶ συνεχώρησας τοῦτο. “O δὲ 


5 ’ eS. J , ἣν 9 , a bY ὃ , ~ 
30 ταυτὴς ποτε aviyp, προς ἑκείινὴν μὲν μὴ UVAMEVOC τανυν 


THE SECOND APOLOGY. 69 


, a “ \ ΕΣ ? 
ἔτι λέγειν, πρὸς Πτολεμαῖόν τινα, ὃν Οὔρβικος ἐκολάσατο, 
, > ’ὕ͵ ~ ~ Σ 2 
διδάσκαλον ἐκείνης τῶν Χριστιανῶν μαϑημάτων γενόμενον, 
5 2% ὃ S vO ~ 2? ς ’ Ἵ ὃ Ν 
ἐτράπετο διὰ τοῦδε τοῦ τρύπου. ᾿Ἑκατόνταρχον εἰς δεσμὰ 
= 5 ~ ¢ ’ὕ , 
ἐμβαλόντα τὸν Πτολεμαῖον, φίλον αὐτῷ ὑπάρχοντα, ἔπεισε 
- > ~ ,’ ~ , 
λαβέσϑαι τοῦ Πτολεμαίου καὶ ἀνερωτῆσαι αὐτὸ τοῦτο μό- 3 
, a ~ 
νον si Χριστιανός ἐστι. Καὶ τὸν Πτολεμαῖον, φιλαλήση, 
> 2 2! 5 9 , 
ἀλλ᾽ οὐκ ἀπατηλὸν οὐδὲ ψευδολόγον τὴν γνώμην ὄντα, 
ς Ν Ud € 4 s 4 ᾿ ὃ - pes 
ὁμολογήσαντα ἑαυτὸν εἶναι Χριστιανὸν ἐν δεσμοῖς yevéovat 
ἘΣ δ , , CNe wet en ‘ , ΕΣ - 
ὁ ἑκατόνταρχος πεποίηκε, καὶ ἐπὶ πολὺν χρόνον ἐν τῷ δεσ- 
- ” 
μωτηρίῳ ἐκολάσατο. Τελευταῖον δὲ bre ἐπὶ Οὔρβικον 40 
"5 a ς ” fa ς ’ b Aes, ~ ’ NE LAL ex, ΟῚ 
NXSn ὃ ἄνϑρωπος, ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσϑη εἰ 
ν᾽ , ΡΝ ’ ‘ Xx ΤῊΝ ~ ’ 
εἴη Χριστιανός. Καὶ πάλιν τὰ καλὰ ἑαυτῷ συνεπιστάμενος 
᾿ - - - 
διὰ τὴν ἀπὸ τοῦ Χριστοῦ διδαχήν τὸ διδασκάλιον τῆς ϑεί- 
- , ὃ Ν ? ~ x 
ας ἀρετῆς ὡμολόγησεν ὃ yap ἀρνούμενος ὁτιοῦν ἢ κατε- 
~ , XN 
γνωκὼς τοῦ πράγματος ἔξαρνος γίνεται ἢ ἑαυτὸν ἀνάξιον 45 
3 , " £ ~ , Ἁ 
ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος τὴν ὁμολογίαν 
- , ~ 9 ~ ~ 7 
φεύγει, ὧν οὐδὲν πρόσεστι TH ἀληδινῷ Χριστιανῷ. Kat 
~ 3 Ψ - fe 
τοῦ Οὐρβίκου κελεύσαντος αὐτὸν ἀπαχϑῆναι Aob«Kiwe τις, 
bs » Νὰ Ἃ ! ς - δὰ τ ΟΝ ἡ er 
καὶ αὐτὸς ὧν Χριστιανός, ὁρῶν τὴν ἀλόγως οὕτως γενο- 
’ ) ” - γῶν χες 55 ΣΕ iy Κ᾿ 
μένην κρίσιν πρὸς τὸν Οὔρβικον ἔφη" Τίς ἡ αἰτία ; Τοῦ τὸν δ0 
Ψ ’ [4 £ 
μήτε μοιχὺν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην 
- 3 δ 7 5 ? 
μήτε ἅρπαγα μήτε ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμε- 
νον, ὀνόματος δὲ Χριστιανοῦ προσωνυμίαν ὑμολογοῦντα 
is ’ > 9 = 
τὸν dvSpwrov τοῦτον ἐκολάσω; Ov πρέποντα εὐσεβεῖ 
, S ~ ~ 
αὐτοκράτορι οὐδὲ φιλοσόφῳ Καίσαρος παιδὶ οὐδὲ τῇ ἱερᾷ ss 
ic ” e\ 4 » Ἧ 
συγκλήτῳ κρίνεις, ὦ Οὔρβικε. Καὶ ὃς οὐδὲν ἄλλο ἀπο- 
re XX A \ , Ξ a Q 
κρινάμενος καὶ πρὸς τὸν Λούκιον epn* Δοκεῖς μοι Kat 
- ~ ~ / 
σὺ εἶναι τοιοῦτος. Καὶ τοῦ Λουκίου φήσαντος Μάλιστα, 


> 


~ € , 
πάλιν καὶ αὐτὸν ἀπαχϑῆναι ἐκέλευσεν. Ὁ δὲ καὶ χάριν 


70 JUSTIN MARTYR. 


ΔΑ, id , ~ ~ ~ ’ μὰ a 

60 εἰδέναι ὡμολύγει, πονηρῶν δεσποτῶν τῶν τοιούτων ἀπηλ- 

, ’ ᾿ Ων \ \ , Ν Neg ~ 
λάχϑαι γινώσκων καὶ πρὸς τὸν πατέρα καὶ βασιλέα τῶν 
- Γ΄ ° 3, 
οὐρανῶν πορεύεσξαι. Καὶ ἄλλος δὲ τρίτος ἐπελϑὼν κο- 

λ δ." L& 
ασπῆναι προσετιμήνη. 
ΐ- Q ~ π΄ Ρ ; 
3. Κἀγὼ οὖν προσδοκῷ ὑπό τινος τῶν ὠνομασμένων 
5 C= Ν ’, a ἘΝ ~ Ἅ a ie Ν 
Sustinana ἐπιβουλευθῆναι καὶ ξύλῳ ἐμπαγῆναι, ἢ κἂν ὑπὸ 
Crescens. ~ ΄ 
Κρίσκεντος τοῦ φιλοψόφου καὶ φιλοκόμπου. 
, 4 ~ , Ν U iv 
Ov yap φιλόσοφον εἰπεῖν ἄξιον τὸν ἄνδρα, ὕς γε περὶ 
ς - “Δ δ᾿ τ ee Q\ , : ~ ¢ 2 , Ν 

5 ἡμῶν ἃ μὴ ἐπίσταται δημοσίᾳ καταμαρτυρεῖ, ὡς ἀϑέων καὶ 
> ~ ~ ἌΡ s 7 Ν ὃ BY ~ 
ἀσεβῶν Χριστιανῶν ὄντων, πρὺς χάριν καὶ ἡδονὴν τῶν 

- - , ~ ’ wv 4 a 
πολλῶν τῶν πεπλανημένων ταῦτα πράττων. Eire yap μὴ 
5 Ν - - - ld , id ~ 
ἐντυχὼν τοῖς τοῦ Χριστοῦ διδάγμασι κατατρέχει ἡμῶν, 

, ’ Leo} ao Ν , Ἃ λά 
παμπόνηρύς ἐστι καὶ ἰδιωτῶν πολὺ χείρων, οἱ φυλάττονται 

τὸ πολλάκις περὶ ὧν οὐκ ἐπίστανται διαλέγεσϑαι καὶ ψευδο- 

- δ - Ἁ 9 - ~ 
μαρτυρεῖν * ἢ εἰ ἐντυχὼν μὴ συνῆκε TO ἐν αὐτοῖς μεγαλεῖον, 
NX 4 c. ~ ~ ~ = 
ἢ συνεὶς πρὺς TO μὴ ὑποπτευδῆναι τοιοῦτος ταῦτα ποιεῖ, 
A ~ 9 Ν NX ? “Ὁ - ὡς , 
πολὺ μᾶλλον ἀγεννὴς καὶ παμπόνηρος, ἰδιωτικῆς καὶ ἀλό- 

- 5) Pe ΠΗ 

γου δόξης καὶ φόβου ἐλάττων ὦν. Καὶ γὰρ προϑέντα με 
ἣν 2) A ~ 

15 καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς τοιαύτας Kal μαϑεῖν 

, A / > ~ ~ 
καὶ ἐλέγξαι ὅτι ἀληϑῶς μηδὲν ἐπίσταται, εἰδέναι ὑμᾶς βού- 

πὰς ET 2 - , ἊΣ x , ¢ = ς 
λομαι. Καὶ ὅτι ἀληϑῆ λέγω, εἰ μὴ ἀνηνέχϑησαν ὑμῖν αἱ 
, ~ , ἢ ’ ~ 5S ~ 
κοινωνίαι τῶν λόγων, ἕτοιμος Kal ἐφ᾽ ὑμῶν κοινωνεῖν TOV 
5 , ΄ Ξ 4 τὰ vn Ν - 7 Ὑ 
ἐρωτήσεων πάλιν " βασιλικὸν δ᾽ ἂν καὶ τοῦτο ἔργον εἴη. 
oe LCS ee VA XY P= hee, OS , iN (os) , 

20 Εἰ δὲ kal ἐγνώσϑησαν ὑμῖν ai ἐρωτήσεις μου Kal at ἐκείνου 
> , Ν ς ω 5 er 9a od ς , 
«αποκρίσεις, φανερὸν ὑμῖν ἐστιν OTL οὐδὲν τῶν ἡμετέρων 
pe 2 x‘ , & ΚΣ , Ν Ν > ’ Ν 3 
ἐπίσταται, ἢ εἰ καὶ ἐπίσταται, διὰ τοὺς ἀκούοντας δὲ οὐ 

- e ᾽ ς ᾿ 5 
τολμᾷ λέγειν ὁμοίως Σωκράτει, ὡς προέφην, οὐ φιλόσοφος, 
ἀλλὰ φιλόδοξος ἀνὴρ δείκνυται, b¢ γε μηδὲ τὸ Σωκρατικὸν 


any 4 nv ~~ Ὁ , ἘΠ 5 
25 ἀαξιέραστον ὃν τιμᾷ  ᾿Αλλ᾽ οὔτι γε πρὸ τῆς ἀληϑείας τιμη- 


THE SECOND APOLOGY. 71 


’ » ~ >) , 
τέος ἀνήρ. ᾿Αδύνατον δὲ Κυνικῷ, ἀδιάφορον τὸ τέλος 
‘ > Ν “ > 
προ δ εμένῳ, TO ayadov εἰδέναι πλὴν ἀδιαφορίας. 
’ ἢ Ἂ ΄ = ὃ \ 
4, Ὅπως δὲ μή τις εἴπῃ Πάντες οὖν ἑαυτοὺς φονεύ- 
} A A Ἁ ~ 
Why Christians σαντες TOPEVEGTE ἤδη παρὰ τὸν ϑεὸν Kal ἡμῖν 
ο not ki 
Ξ ΄ , > ~ =) «ἃ 
themselves. πράγματα μὴ παρέχετε, ἐρῶ, δι’ ἣν αἰτίαν 
~ b) ? Ν bi ἐν 5 ? 2 lam) ς 
τοῦτο οὐ πράττομεν καὶ OL ἣν ἐξεταζόμενοι ἀφόβως ὃμο- 
~ " " ~ A , , A A 
λογοῦμεν. Οὐκ εἰκῆ τὸν κόσμον πεποιηκέναι τὸν Seov 5 
, ᾽ 2 oN N Sea? , = 
δεδιδάγμεϑα, ἀλλ᾽ ἢ διὰ TO avSpwrsov yévog* χαίρειν τε 
~ Ν , Ψ - , > 
τοῖς τὰ προσόντα αὐτῷ μιμουμένοις προέφημεν, ἀπαρέ- 
Ss Qa “ὦ Ν vAa ’ παζ ’ Ἅ. λ ’ N\ 
OKEGNAaL δὲ τοῖς τὰ pa ασπαζομένοις ἢ λόγῳ ἢ ἔργῳ. 
F ’ [ ? ~ ~ 
Εἰ οὖν πάντες ἑαυτοὺς φονεύσομεν, TOV μὴ γεννηϑῆναί 
Ν a δ- ᾽ Ν᾿ Ὧι ὃ δά b>! oN ee 
τινα καὶ μαδητευδῆναι εἰς τὰ δεῖα διδάγματα, ἢ καὶ μὴ εἶναι io 
Ne 3 ’ ’ [2 Sei Die, Cre cos " ει , 5, “ 

TO AVIPWTELOV γένος, ὕσον ἐφ ἡμῖν; αἴτιοι ἐσόμενα, ἐναν- 
, ~ ~ @& ~ λῃ pus , a ~ 98 ~ 
tiov τῇ τοῦ Seov βουλῇ Kal αὐτοὶ ποιοῦντες, ἐὰν τοῦτο 

, ? vy? , > , ἄν 
πράξωμεν. ᾿Εξεταζόμενοι δὲ οὐκ ἀρνούμεϑα διὰ τὸ συνε- 
= = ᾽ ς , 
πίστασϑαι ἑαυτοῖς μηδὲν φαῦλον, ἀσεβὲς δὲ ἡγούμενοι μὴ 
Ν ’ ἐλ (on, ade «Ὁ Ν (λ - 5 - ’ 
κατὰ πάντα ἀληϑφεύειν, ὃ καὶ φίλον τῷ Sew γινώσκομεν, 15 
- ~ 5 / 2 ᾽’ὔ - 
ὑμᾶς δὲ καὶ τῆς ἀδίκου προλήψεως ἀπαλλάξαι νῦν σπεύ- 
δ 
OOUTEC. 
V7 e ς J ἢ 
5. Εἰ δέ τινα ὑπέλϑοι καὶ ἡ ἔννοια αὕτη, ὅτι εἰ ϑεὸν 
ς - if 5 , 
Why men are ὡμολογοῦμεν βοηϑόν, οὐκ ἄν, ὡς λέγομεν, 
in trouble. 
- Σ mae FIN 
The evil spirits. ὑπὸ adikwy ἐκρατούμεσδα Kal ἐτιμωρούμεδα, 
Q ~ Ὁ λύ ς a X x ᾽’ , fe 
καὶ τοῦτο διαλύσω. O δέος τὸν πάντα κόσμον ποιήσας 
Ν ἌΝ , weal aes ς ΑΞ ᾿ Ν > 72 
καὶ τὰ ἐπίγεια ἀνδρώποις ὑποτάξας καὶ τὰ οὐράνια στοι- 5 
- 5) We ~ NPG ~ 3 λ v la 
χεῖα εἰς αὔξησιν καρπῶν καὶ ὡρῶν μεταβολὰς κοσμήσας 
νῶ , , Tae «Δ Ν 5 \ ov ο , 
καὶ Selov τούτοις νόμον τάξας, ἃ καὶ αὐτὰ δι᾿ dvSpwTouE 
, ΓΔ ἂν Cd ’ , oon 
φαίνεται πεποιηκώς, τὴν μὲν τῶν avSpwTwy Kal τῶν ὑπὸ 
Ν 5 Ἁ ’ > ox Ὁ “εν ὦ ’ "5" ag 
τὸν οὐρανὸν πρόνοιαν ἀγγέλοις, Ove ἐπὶ τούτοις ἔταξε, 


, o 
παρέδωκεν. Οἱ δ᾽ ἄγγελοι, παραβάντες τήνδε τὴν τάξιν, τὸ 
’ ’ 


72 JUSTIN MARTYR. 


ate ay ς 5 Ν τὸ ee Ὅς e 
γυναικῶν μίξεσιν ἡττήδησαν Kal παῖδας ἑτέκνωσαν, OL 
> € ’ U Ν , bs! Ne 
εἰσιν of λεγόμενοι δαίμονες. Kat προσέτι λοιπὸν τὸ av- 

“4 , ς ~ > A x Ἀ Ν - 
ϑρώπειον γένος ἑαυτοῖς ἐδούλωσαν τὰ μὲν διὰ μαγικῶν 

- . ~ - 
γραφῶν, τὰ δὲ διὰ φόβων καὶ τιμωριῶν ὧν ἐπέφερον, τὰ 

Ν ~ ’ὕ , = - 

15 δὲ διὰ διδαχῆς ϑυμάτων καὶ ϑυμιαμάτων καὶ σπονδῶν, ὧν 
dee) ~ ’ Ν. - - 
ἐνδεεῖς γεγόνασι μετὰ τὸ πάϑεσιν ἐπιϑδυμιῶν δουλωϑῆναι, 

Bes, Ok > , ld P , > , 
καὶ εἰς avSpwrove φόνους, πολέμους, μοιχείας, ἀκολασίας 

Ν ἰῷ iP ” ν a s Ν Ν a 
καὶ πᾶσαν κακίαν ἔσπειραν. Sev καὶ ποιηταὶ καὶ μυδο- 


ΕῚ - 


AO > ~ 4 5 5 aN Η a εν rg A’ 
ὖγοι, ἀγνοοῦντες τοὺς ἀγγέλους καὶ τοὺς ἐξ αὐτῶν γεν- 
ld ~ ~ P 
20 νηϑέντας δαίμονας ταῦτα πρᾶξαι εἰς ἄρρενας καὶ ϑηλείας 
᾿ “λ Ἂς ino? e ’ >) ee. Ν ΘΑ 
καὶ πύλεις καὶ ἔϑνη, ἅπερ συνέγραψαν, εἰς αὐτὸν τὸν Seov 
€ Ψ 9 e) ~ ~ ~ 
καὶ τοὺς ὡς ἀπ᾽ αὐτοῦ σπορᾷ γενομένους υἱοὺς καὶ τῶν 
, ° , 5 al ‘ ’ ς ’ - >’ 5 
λεχϑέντων ἐκείνου ἀδελφῶν καὶ τέκνων ὁμοίως τῶν ἀπ 
“ὦ ’ 3 
ἐκείνων Ποσειδῶνος καὶ Πλούτωνος ἀνήνεγκαν. “Ovo- 
ἈΝ [ e 4 ς ~ - > ἐλ Ν 
οὕ ματι γὰρ ἕκαστον, ὕπερ ἕκαστος ἑαυτῷ τῶν ἀγγέλων καὶ 
~ ! , 
τοῖς τέκνοις EVETO, προσηγόρευσαν. 
/ ~ ’ὕ 24 , 
0. Ὄνομα δὲ TH πάντων πατρὶ “ετόν, ἀγεννήτῳ ὄντι, 
nee ” Ὁ fe Ν nN ΡΟ PA , 
Names of God οὐκ ἔστιν ᾧ γὰρ ἂν καὶ ὀνόματί TL προσαγο 
and of Christ. , , 5 Ni δ, . oo» 
ρεύηται, πρεσβύτερον ἔχει τὸν ϑέμενον TO ὄνο- 
a ἐν x εν Q AQ , Ν ’ Ἂς 
pa. Τὸ δὲ πατὴρ καὶ Θεὸς καὶ κτίστης καὶ κύριος καὶ δὲ- 
] ἐν 9 y Ψ Pa a ) > 93 ~ >) we Q ~ 
SOTOTNC οὐκ ὀνόματά ἐστιν, ἀλλ᾽ ἐκ τῶν εὐποιϊῶν Kal τῶν 
5} , ς δὲ es 5 ’ ce ’ rv ’ 
ἔργων προσρήσεις. Ὃ δὲ υἱὸς ἐκείνου, ὃ μόνος λεγόμενος 
, Ὁ ες , Q ~ “ Ν ἈΝ νΝ 
κυρίως υἱός, ὃ λόγος πρὸ τῶν ποιημάτων καὶ συνὼν καὶ 
(A Ὁ Ἂν 3 Ν ὃ > 5 - » 3... Se. , 
γεννώμενος, OTE τὴν ἀρχὴν Cl αὐτοῦ πάντα ἔκτισε Kal EKO- 
s ~ ~ X 
σμησε, Χριστὸς μὲν κατὰ τὸ Kal χρῖσαι καὶ κοσμῆσαι τὰ 
? > .] - ‘ ἈΝ λέ ” Ν 3 Ἃ, , 
τοπάντα Oc αὐτοῦ τὸν Sedov λέγεται, ὄνομα Kal αὐτὸ περιέχον 
, LA A , sf a ’ 
ἄγνωστον σημασίαν, ὃν τρόπον καὶ TO σεὸς προσαγόρευμα 
bd ” 7 39 AAG , ὃ , 7 
οὐκ ὄνομά ἐστιν, ἀλλὰ πράγματος δυσεξηγήτου ἔμφυτος 


- - ? ’ , 2 - “ ° ’ 
τῇ φύσει τῶν ἀνδρώπων δόξα. Ἰησοῦς δὲ καὶ ἀνθρώπου 


THE SECOND APOLOGY. 73 


‘ ~ ” Ν , ” K Ν ὃς BON ” 
καὶ σωτῆρος ὄνομα καὶ σημασίαν ἔχει. αἱ γὰρ καὶ av- 

Ἂς Ν - - Ων 
ϑρωπος, ὡς προέφημεν, γέγονε κατὰ τὴν τοῦ Νεοῦ καὶ Ta-15 

- ’ > ’ 

τρὸς βουλὴν ἀποκνυηϑεὶς ὑπὲρ τῶν πιστευόντων ανπρώ- 
~ e ~ 5 ~ 

πων καὶ ἐπὶ καταλύσει τῶν δαιμόνων, ὡς Kal νῦν EK τῶν 
φ΄ σὰ 4 QA 

ὑπ᾽ ὄψιν γινομένων μαϑεῖν δύνασϑε. Δαιμονιολήπτους yap 
4 A - 4 ») A τ - 6 ’ “λ 

πολλοὺς κατὰ πάντα τὸν κόσμον καὶ ἐν τῇ ὑμετέρᾳ πόλει 

- 3 - - " 
πολλοὶ τῶν ἡμετέρων ἀνϑδρώπων τῶν Χριστιανῶν, ETOP- 20 
- n! 3 ~ ~ ~ 

κίζοντες κατὰ τοῦ ονόματος ᾿Ιησοῦ Χριστοῦ τοῦ σταυρω- 

\ »- 7 ἢ Ἂ 
ϑέντος ἐπὶ Ποντίου Πιλάτου, ὑπὸ τῶν ἄλλων πάντων 
,’ ae ws -_ x — Ne, FZ , ὍΣ 
ἐπορκιστῶν καὶ ἐπᾳστῶν καὶ φαρμακευτῶν μὴ ἰαϑέντας ἰά- 

, ~ ~ ~ - 
σαντο καὶ ἔτι νῦν ἰῶνται, καταργοῦντες Kal ἐκδιώκοντες 
, 2 ’ 
τοὺς κατέχοντας τοὺς ἀνϑρώπους δαίμονας. 95 


7. ὍὍϑεν καὶ ἐπιμένει 6 Seve τὴν σύγγυσιν καὶ κατάλυσιν 
ν μ ὺς τὴ 1x ) 


The world pre- 
served for the 
sake of Chris- > » Ν Στ ΡΤ i ΄ 
tians. Ol αὙΎΞξ οἱ και οαιμονὲς καὶ AVY PWTOL μηκέτι 


- A 4 A ~ ͵ ~ 
τοῦ παντὸς κόσμου μὴ ποιῆσαι, iva καὶ οἱ φαῦ- 


ry. Ν Α , ~ ~ «“ ’ “ - ’ὔ 
ὦσι, διὰ τὸ σπέρμα τῶν Χριστιανῶν, ὃ γινώσκει ἐν τῇ φύ- 

Ὁ ” ’ .] 2 Ν > ‘ ~ Υ b) x δ κ 
σει ὅτι αἴτιόν ἐστιν. ᾿Επεὶ εἰ μὴ τοῦτο ἦν, οὐκ ἂν οὐδὲ 5 
ς ~ ~ 3) ~ A ° ~ a ς a ~ DA 
ὑμῖν ταῦτα ἔτι ποιεῖν Kal EvEepyeiosal ὑπὸ τῶν φαύλων 

΄ \ + 3 4 ᾿ = N a , 
δαιμύνων δυνατὸν ἦν, ἀλλὰ τὸ πῦρ τὸ τῆς κρίσεως κατελ- 

ΝΥ > , » ’, € A ’ ¢ 
Sov ἀνέδην πάντα διέκρινεν, ὡς Kal πρότερον ὃ κατακλυ- 
a , A 5 > ἊΝ s ’ Q ~ ὅ d 2 
σμὺς μηδένα λιπὼν ἀλλ᾽ ἢ τὸν μόνον σὺν τοῖς ἰδίοις παρ 
- - ? ~ oe 
ἡμῖν καλούμενον Νῶε, παρ᾽ ὑμῖν δὲ Δευκαλίωνα, ἐξ ov πά- τὸ 
¢€ - ? - ¢ . ~ e Ν 
λιν οἱ τοσοῦτοι γεγόνασιν, ὧν οἱ μὲν φαῦλοι, οἱ δὲ σπου- 
~ Ὁ A 6 ~ A 3 4 , ’ Ὃ 
δαῖοι. Οὕτω γὰρ ἡμεῖς τὴν ἐκπύρωσίν φαμεν γενήσεσδαι, 
ἋΣ 5 > ee Q ~ / 
ἀλλ᾽ οὐχ, ὡς οἱ Στωϊκοί, κατὰ τὸν τῆς εἰς ἄλληλα πάντων 
~ ? ’ > 
μεταβολῆς Adyov, ὃ αἴσχιστον ἐφάνη. ᾿Αλλ᾽ οὐδὲ Kay 
id , ’ A > ? NX ’ Ἂς ’ 
εἱμαρμένην πράττειν τοὺς ἀνδρώπους ἢ πάσχειν τὰ γινό- 15 
5 Ἀ \ ΕΣ A , [2 fal, ~ by 
μενα, ἀλλὰ κατὰ μὲν τὴν προαίρεσιν ἕκαστον KaTOp OUD ἢ 


ε ’, x A a ~ , ὃ , δ 
αμαρτάνειν, καὶ KATA τὴν των φαύλων ALLOVWV EVEDYELAV 


74 JUSTIN MARTYR. 


a ay - κι ΄ nN Ν ¢ , ὃ ’ 
τοὺς σπουδαίους, Olov Σωκράτην καὶ τοὺς LMOLGUC, OlwW- 
5 - icy / 2 ’ 
κεσϑαι καὶ ἐν δεσμοῖς εἶναι, Σαρδανάπαλον δὲ καὶ ᾿Επίκου- 
Ν Ν ¢€ ΄ὔ π > , Ν ita Q ae” vO 
20 ρον Kal τοὺς ὁμοίους ἐν ap ovia Kal δόξῃ δοκεῖν εὐδαιμο- 
= ἃ N , ς ss s Q> <e , ip) bop 
νεῖν. Ὃ μὴ νοήσαντες οἱ LTWIKOL καὶ εἱμαρμένης avay- 
> 7 ᾿] / > »νβ, 
κὴν πάντα γίνεσϑαι ἀπεφήναντο. ᾿Αλλ᾽ ὅτι αὐτεξούσιον 
4 = 2 aN ,ὔ Ν “ > 5 ’ Ν 5 ‘ 
TO TE τὼν ἀγγέλων γένος Kal τῶν ἀνϑρώπων τὴν ἀρχὴν 
> , δ ΄ ὃ , PORN “- Ἃ » λή Ν 
ἐποίησεν ὁ VEO, δικαίως ὑπὲρ ὧν ἂν πλημμελήσωσι τὴν 
, ? ’ , Ν , ~ δὲ Ν 
οὅ τιμωρίαν ἐν αἰωνίῳ. πυρὶ κομίσονται. Ἰἐννητοῦ ὃὲ παντὸς 
e ig , , τ - Ν “- 5 > Ν Xn 
ἧδε ἡ φύσις, κακίας Kal ἀρετῆς δεκτικὸν εἶναι οὐ γὰρ ἂν 
- 5 a 5 q “) ~ ΟῚ 5 , a) ’ , 
ἣν ἐπαινετὸν οὐδὲν αὐτῶν, εἰ οὐκ ἦν ἐπ᾿ ἀμφότερα τρέπεσϑαι 
Ν 18 ὅν, , ‘ ~ Ν ς ' ~ 
kal δύναμιν εἶχε. Δεικνύουσι δὲ τοῦτο καὶ οἱ πανταχοῦ 
ἃς ot , Ν Sete a ’͵ a ν r Ν 
kata λόγον τὸν ὀρὸν νομοσετήσαντες καὶ φιλοσοφήσαντες 


Ν 


» οὖ ΟῚ a De , AN ‘ , ~ ὃ ὃ 
80 ανῦρωποι ἐκ τοῦ UTAYOPEVELY TALE μὲν πράττειν, τωνὸε CE 
5 » r o v4 5) - 5 ~ 
ἀπέχεσψαι. Kat of Στωϊκοὶ φιλόσοφοι ἐν τῷ περὶ HI@v 
λ ᾽ὕ Q ΟῚ A ~ Ξ ἘΞ, ~ z ς iva) rN ~ 5 " = ~ ἵν 

ὄγῳ τὰ αὑτὰ τιμῶσι καρτερῶς, ὡς δηλοῦσναι ἐν τῷ περὶ 
5 - i Q 3 fe λ ᾽ - Ἄ ὃ - >} , ΕἸ 
αρχῶν καὶ ἀσωμάτων λόγῳ οὐκ εὐοδοῦν αὑτούς. UTE 
Ν See , , N , ΩΝ 2 eee 
γὰρ καὶ εἱμαρμένην φήσουσι Ta γινύμενα πρὸς aVSpwrwDY 
, a XN δὲ - ὍΣΟΝ Ν , Ν ἀλλ » 
85 γίνεσναι, ἢ μηδὲν εἶναι σεὸν παρὰ τρεπόμενα καὶ aAAOLOU- 
SAD - > Ν 350. ΔΑ δου τ Ν᾿ a a ’ 
μενα καὶ ἀναλυύμενα εἰς τὰ αὐτὰ ἀεί, ἢ φΨ αρτῶν μόνων 
, ’ὔ , ’ Q Si (4, 4 a ὃ / 
φανήσονται κατάληψιν ἐσχηκέναι καὶ αὐτὸν τὸν Φεὸν διὰ τε 
᾿ν a Ν Ν τὰ ἂν 5 ’ ’ δ Ἅ 
τῶν μερῶν καὶ διὰ τοῦ ὅλου ἐν πάσῃ κακίᾳ γινόμενον, ἢ 
δὲ S 2 3. 2.5 ’ e ‘ οὐ - ’ 
μηδὲν εἶναι κακίαν pnd ἀρετήν, ὕπερ καὶ παρὰ πᾶσαν σώ- 
“ Ν ’ Ν - > 
4) φρονα ἔννοιαν καὶ λόγον Kal νοῦν ἐστι. 
e σ 5 ΕΥΝ τ ἘΝ 7 Q ’ 5 QA Ἃ 
8, Καὶ τοὺς ἀπὸ τῶν Στωϊκῶν δὲ δογμάτων, ἐπειδὴ κἂν 
Ν ey ‘ DY , i , 5" Ve Ψ 
rhe world τὸν ἠϑίκὸν λόγον κόσμιοι γεγόνασιν, ὡς καὶ ἐν 
lates the bear- 
ἢ Ξ Ν Xo , 
ers ofthe seed. τισιν Of ποιηταὶ διὰ TO ἔμφυτον παντὶ γένει av- 
- , ~ ~ 
“ρώπων σπέρμα τοῦ λόγου, μεμισῆσδαι Kal πεφονεῦσδαι 
IAN ς , , ς ’, Ἂς ’ 
ὅ οἴδαμεν᾽ Ἡράκλειτον μέν, ὡς προέφημεν, καὶ Μουσώνιον 


5 


a es > ~ IN “Ὁ ς Nn > ΄ 
δὲ ἐν τοῖς KAD ἡμᾶς καὶ ἄλλονς οἴδαμεν. Qe γὰρ ἐσημά- 


THE SECOND APOLOGY. 79 


7, Ν Ἃ e On 4 , ~ 
ναμεν, πάντας τοὺς κἂν ὁπωσδήποτε κατὰ λόγον [βιοῦν 
,, Ἂς , ’ ~ ae ΜΟῚ ’ 
σπουδάζοντας καὶ κακίαν φεύγειν μισεΐσδαι ast ἐνήργησαν 

ς ὃ ’, ὑδὲ δὲ a , ΟῚ Ἀ 3 Ν 
οἱ δαίμονες. Οὐδὲν δὲ “αυμαστον, εἰ τοὺς οὐ κατὰ σπερ- 
. ~ λ ’ὔ , ἰλλὰ A A ~ A x , Ὁ 
ματικοῦ λόγον μέρος, ἀλλὰ κατὰ τὴν τοῦ παντὸς λογοῦ, 10 
ἐστι Χριστοῦ, γνῶσιν καὶ Sewpiav πολὺ μᾶλλον μισεῖσίϑαι 
e ὃ ’ ἐλ , 5 - ὃ νυν -»ἤ ὯΝ 

οἱ δαίμονες ἐλεγχόμενοι ἐνεργοῦσιν οἵ τὴν ἀξίαν κολασιν 
Ν is , 5 " , Ra! , 3 

καὶ τιμωρίαν κομίσονται ἐν αἰωνίῳ πυρὶ ἐγκλεισϑέντες. Εἰ 
Ν id \ ~ 3 5 f nO ὃ ἊΝ ~ 9 ’ 5 - 

γὰρ ὑπὸ τῶν AVSPWTWY HOH διὰ τοῦ ὀνόματος Ἰησοῦ Χρι- 

~ ¢ ~ Oto Bids ΣΝ ~ X r , > ~ Ν 

στοῦ ἡττῶνται, δίδαγμά ἐστι τῆς καὶ μελλούσης αὐτοῖς καὶ τό 
- ’ > ~ >] , 5 Ν > , ’ 

τοῖς λατρεύουσιν αὐτοῖς ἐσομένης ἐν πυρὶ αἰωνίῳ κολάσεως. 
er A ~ 

Οὕτως yap Kal οἱ προφῆται πάντες προεκήρυξαν γενήσε- 

2 - 5" 
σϑαι; καὶ Ἰησοῦς ὃ ἡμέτερος διδάσκαλος ἐδίδαξε. 


ω δὲ ? ” Ν λ , c \ ~ , 
. ΚΠ ͵ é Ca 
9. Iva δὲ μὴ τις εἴπῃ TO λεγόμενον ὑπὸ τῶν νομιζομ 


Eternal pun- 
ishment a ne- 


cessityofGod’s κα x , Chr once tee : Naz 5 5 ; 
existence. τα λεγόμενα Uh ἡμῶων,ύτι κολάζονται ἐν αἰωνίῳ 


νων φιλοσόφων, ὅτι κόμποι καὶ φό[βητρά ἐστι 


, Ν / 5 ᾿] 9 Ν 4 Ἂν - 
πυρὶ οἱ ἄδικοι, καὶ διὰ φόβον ἀλλ᾽ οὐ διὰ τὸ καλὸν εἶναι 
ἣν > ‘ 2 , 3 τὰ Ν VOR a/ δίς δὲ τὰ 
καὶ ἀρεστὸν ἐναρέτως [Ξιοῦν τοὺς ἀνϑρώπους αξιοῦμεν, 5 
prenenis wane TOUTO ἀποκρινοῦμαι, ὕτι, εἰ μὴ τοῦτό ἐσ- 
τιν, οὔτε ἔστι Sede, ἢ εἰ ἔστιν, οὐ μέλει αὐτῷ τῶν αἀνϑρώπων, 
Υ IWz2 ἊΣ ’ A Qa ἰδί 
καὶ οὐδέν ἐστιν ἀρετὴ οὐδὲ κακία, καί, ὡς προέφημεν, αδί- 
~ ς QZ Ν , Ἂν ὃ 
κως τιμωροῦσιν οἱ νομοϑέται τοὺς παραβαίνοντας τὰ ὃια- 
>] ek! ’ ” 5 - 9 - 
τεταγμένα καλά. ᾿Αλλ᾽ ἐπεὶ οὐκ ἄδικοι ἐκείνοι καὶ ὃ αὐτῶν 10 
N N ors Sn τρ , ὃ κ - X , 8 Ss - 
πατὴρ τὰ αὐτὰ αὐτῷ πράττειν διὰ τοῦ λόγου διδάσκων, οἱ 
Dt , Ν Α͂ 
τούτοις συντιϑέμενοι οὐκ ἄδικοι. ᾿Εὰν δέ τις τοὺς διαφό- 
tA λέ ῳ ? 
ρους νόμους τῶν avSpirwv προβάληται, λέγων ὅτι παρ 
- Ἀ pI PN esta) ey τος 7D Na ee δὲ b) ΒΝ / 
oic piv ἀνϑρώποις τάδε καλά, Ta δὲ αἰσχρὰ νενόμισται; 


Bn Ἀν 
παρ᾽ ἄλλοις δὲ τὰ παρ᾽ ἐκείνοις αἰσχρὰ καλά, καὶ τὰ καλὰ 15 


; x ᾿ - ΟῚ ~ 
αἰσχρὰ νομίζεται, dxovérw καὶ τῶν εἰς τοῦτο λεγομένων. 


χὴν Ἂς ’ ὃ ΄ ὯΝ ~ ¢ ~ , ς , \ 
‘Kai νομοὺυς τατάξασϑαι Τῇ ἑαυτῶν κακίᾳ ομοιοὺυς τοὺυς 


76 JUSTIN MARTYR. 


, 5 ν , « Ὁ“ 
πονηροὺς ἀγγέλους ἐπιστάμεθα, οἷς χαίρουσιν οἱ ὅμοιοι 
/ Ν. , ’ 
γενύμενοι ἄνϑρωποι, καὶ ὀρδὺς λόγος TapEASwOv οὐ πάσας 
" > 5 Ν Ν 
90 δόξας οὐδὲ πάντα δόγματα καλὰ ἀποδείκνυσιν, ἀλλὰ τὰ 
~ 4 Ν , 
μὲν φαῦλα, τὰ δὲ ἀγαδά" ὥστε μοι Kal πρὸς τοὺς τοιού- 
A 
τους Ta αὐτὰ καὶ τὰ ὅμοια εἰρήσεται, καὶ λεχϑήσεται διὰ 
, +8 , > ~ Q et A , 
πλειόνων ἐὰν χρεία 7. Τανῦν δὲ ἐπὶ “τὸ προκείμενον 
» 
ἀνέρχομαι. 
Q s , 2 » 
10. Μεγαλειύτερα μὲν οὖν πάσης ἀνϑρωπείου διδασκα- 
Ἀ \ 4 a 
Comparison of λίας φαίνεται τὰ ἡμέτερα διὰ TO λογικὸν τὸ 
Christ with ᾿ , 5 DEEN τ ; 
Socrates. ὅλον τὸν φανέντα δι ημας Χριστὸν γεγόύνεναι, 
~ [2] A oo 5» 
καὶ σῶμα καὶ λόγον καὶ ψυχήν. Ὅσα γὰρ καλῶς ἀεὶ 
Ὗ id > 
6 ἐφϑέγξαντο Kal evpov οἱ φιλοσοφήσαντες ἢ νομοδετήσαν- 
2 , if ἣν» ’ Ν , 9 x , 
τες, κατὰ λόγου μέρος εὑρέσεως Kal ϑεωρίας ἐστὶ πονηϑέντα 
> ~ ? QA δὲ 5 , x ~ , > , er 
αὐτοῖς. ᾿Επειδὴ δὲ ov πάντα τὰ τοῦ λόγου ἐγνώρισαν, Gc 
τὰ ’, Ἂς Ψ , ε - , “- Ν 
ἐστι Χριστός, καὶ ἐναντία ἑαυτοῖς πολλάκις εἶπον. Καὶ 
ς » ~ ~ Ν A , , 
οἱ TPOYEY EVN μένοι TOV Χριστοῦ κατὰ τὸ ἀνϑδρώπινον, λόγῳ 
, N ’ = ᾿ nes € " = 
10 TElpavévTEg τὰ πράγματα Νεωρῆσαι καὶ ἐλέγξαι, we ἀσεβεῖς 
᾿ , b] ὃ ’ 937 ς ad ‘ , 
καὶ περίεργοι εἰς δικαστήρια HYSnoav. Ὁ πάντων δὲ av- 
- , ~ ’ A 
τῶν εὐτονώτερος πρὸς τοῦτο γενύμενος Σωκράτης Ta αὐτὰ 
ς “ 5) Ans - x Ν 7 3. τὰ \ , , 
ἡμῖν ἐνεκλήνη καὶ yap ἔφασαν αὐτὸν καινὰ δαιμόνια εἰσ- 
, ἈΝ ray ς aN , a Aor, = b] ’ 
φέρειν, καὶ οὺς ἡ πόλις νομίζει δεοὺς μὴ ἡγεῖσδαι αὐτόν. 
ς \ 
15°O δὲ δαίμονας piv τοὺς φαύλους καὶ τοὺς πράξαντας ἃ 
Uj ~ R Ὁ“ 
ἔφασαν οἱ ποιηταί, ἐκβαλὼν τῆς πολιτείας καὶ “Ὅμηρον καὶ 
Ν : AAA ’ - Q , a , ἐ δύ 
τοὺς “αλλοὺυς ποιητάς, παραιτεῖσψαι τοὺς ἀνϑρώπους ἐδί- 
Ὰ Ἂν ~ pe oD 2 ~ A ? 
dase, πρὸς ϑεοῦ δέ, τοῦ ἀγνώστου αὐτοῖς, διὰ λόγου ζητή- 
S229 νι ’ b) id ie Ν δὲ Ἃ 4 
σεως ἐπίγνωσιν προὐτρέπετο εἰπών" Tov δὲ πατέρα Kal 
ὃ Α , yA? ¢ ~ € Τὰ va? e ’ τι 
20 δημιουργὸν πάντων OVS εὑρεῖν ρᾳὸδιον OVS εὑρόντα εἰς 
’ => 5 \ - ‘ Ν Ν 
πάντας εἰπεῖν ἀσφαλές. “A 6 ἡμέτερος Χριστὸς διὰ τὴς 


ες ~ ὃ ’ὔ "} ς-» ὕ Q \ yO Q , ao: 
EaAUTOU UVAHEWC eTpacs. Σωκράτει μὲν yap ονοέεις ETEOVH 


THE SECOND APOLOGY. 7 


ὑπὲρ τούτου τοῦ δόγματος ἀποϑνήσκειν, Χριστῷ δέ, TH καὶ 
ép τού γματος jokey, Χριστῷ δέ, τῷ καὶ 
Clans ’, eee , , λό δὲ icy Ν 
ὑπὸ Σωκράτους ἀπὸ μέρους γνωσϑέντι (λόγος γὰρ ἦν καὶ 
7 fe) LY Ν ὃ \ = ~~ Ν \ 
ἔστιν ὁ ἐν παντὶ ὦν, Kal Cla τῶν προφητῶν προειπὼν TAI 
un wie X δι ς ~ ¢ a= , 
μέλλοντα yiveovat καὶ Ov ἑαυτοῦ ὁμοιοπαϑοῦς γενομένου 
’ - ’ ’ 5 ’ 
καὶ διδάξαντος ταῦτα), οὐ φιλόσοφοι οὐδὲ φιλύλογοι μόνον 
> FE b) \ Ν , x NW “1 =~ ‘\ 
ἐπείσϑησαν, ἀλλὰ καὶ χειροτέχναι καὶ παντελῶς ἰδιῶται Kal 
7 e > 
δόξης καὶ φύβου καὶ Savarov καταφρονήσαντες " ἐπειδὴ 
Ὁ, , > ~ 5 ἢ) Ἀ Ν παν ΠΣ ’ 
ὀύναμίς ἐστι τοῦ ἀρρήτου πατρὺς καὶ οὐχὶ ἀνϑρωπείου 30 
λόγου κατασκευή. 
2) ἍἋ 5 ’ ν᾿ Ana) , = 
11. Οὐκ ἂν δὲ οὐδὲ ἐφονευύμεϑα οὐδὲ δυνατώτεροι ἡμῶν 
ἢ i τε ἄδικοι ἄνϑρωποι καὶ δαί ἰ μὴ 
How Christians ἦσαν οἵ τε ἄδικοι ἄνϑρωποι καὶ δαίμονες: εἰ μὴ 
regard death. , . , 5. Ἀν 5 
πάντως παντὶ γεννωμένῳ ἀνδρώπῳ καὶ Sa- 
- 5 a Ν > , 
νεῖν ὠφείλετο᾽ OSev καὶ τὸ ὄφλημα ἀποδιδόντες εὐχα- 
- = , Q bt — , 5 - - 
ριστοῦμεν. Καίτοι ye καὶ τὸ ξΞενοφώντειον ἐκεῖνο νῦν 5 
, sae fe Ν ‘ e , 5 ~ 9 , 
πρός τε Kpioxevta καὶ τοὺς ὁμοίως αὐτῷ ἀφραίνοντας 
, - ς Α «ς 
καλὸν καὶ εὔκαιρον εἰπεῖν ἡγούμεθα. Τὸν Ἡρακλέα ἐπὶ 
, - εξ - ? 
τρίοδόν τινα ἔφη ὁ Ξενοφῶν βαδίζοντα εὑρεῖν τήν τε Aps- 
Ν Ἀ Ἃ , 5 os ~ Δ “ 
τὴν καὶ τὴν Kakiav, ἐν γυναικῶν μορφαῖς φαινομένας. Kat 
Ν. Ν , ig = ? Gee Ν 2 δὰ ας 
τὴν μὲν Κακίαν, ἁβιρᾷ ἐσϑῆτι καὶ ἐρωτοπεποιημένῳ καὶ 10 
5. ee 5 - 7 ’ δ. δὲ ’ ΟΝ 
ἀνδοῦντι ἐκ τῶν τοιούτων προσώπῳ, SeAKTIKHY τε εὐθὺς 
A ‘ v Le 9 - Α A 4 ’ isd WN 
πρὸς τὰς ὄψεις οὖσαν, εἰπεῖν πρὸς τὸν Ἡρακλέα ὅτι, ἢν 
nee aoe 100 vue cat Ἂ Z ἘΝ ’, 
αὑτῇ ἕπηται, ἡδόμενόν TE καὶ κεκοσμημένον τῷ λαμπροτάτῳ 
ae ee , ~ Ν 5. ον ? ’ Jay 2 
καὶ ὁμοίῳ τῷ περὶ αὐτὴν κόσμῳ διαιτήσειν ἀεὶ ποιήσει. 
9 Ο “ - , os 
Kat τὴν ᾿Αρετὴν ἐν αὐχμηρῷ μὲν τῷ προσώπῳ Kal TH περι- 15 
~ “- ~ . 2 ce as. > ld ,’ 
[βολῇ οὗσαν εἰπεῖν " ᾿Αλλ᾽ ἢν ἐμοὶ πείση, οὐ κύσμῳ οὐδὲ 
, ~ (2 5 Ἀ 
κάλλει τῷ ῥέοντι καὶ φΥειρομένῳ ἑαυτὸν κοσμήσεις, ἀλλὰ 
- δι. Ὁ. Q ~ ’ Q F we ~ 
τοῖς ἀϊδίοις Kat καλοῖς κόσμοις. Καὶ πάνϑ᾽ ὁντινοῦν πε- 
oN - ’ὔ Ν ’ 
πείσμεδα φεύγοντα τὰ δοκοῦντα καλά, τὰ δὲ νομιζόμενα 


ν ἊΣ a 
σκληρὰ καὶ ἄλογα μετερχύμενον εὐδαιμονίαν ἐκδέχεσσαι. 20 


78 JUSTIN MARTYR. 


᾿ 


€ Ν , , 3 ς ioe ~ are A - 
H yap κακία, πρόβλημα ἑαυτῆς τῶν πράξεων Ta TPOGOVTA 
sed δὴν ed των Ἣν» » ᾿ λὰ ὃ Ἂς us 5 “Ὁ , 
τῇ ἀρετῇ Kal ὄντως ὄντα καλὰ διὰ μιμήσεως φϑαρτῶι 
, 5) , " = 
περιβαλλομένη (ἄφϑαρτον yap οὐδὲν ἔχει οὐδὲ ποιῆσαι 
δύ ὃ Ἃ - Ν - τ Pid δ, | a. Ν 
ύναται), δουλαγωγεῖ τοὺς χαμαιπετεῖς τῶν ἀνπρώπων, τὰ 
,ὕ >) ~ ~ ~ 5 - ~ 
οὐπροσόντα αὐτῇ φαῦλα TH ἀρετῇ περιδεῖσα. Οἱ δὲ νενοη- 
yi ΔΈΝ Ν ’, ἢ τ cata καὶ ad= ἘΠ γον 
κότες τὰ προσόντα τῷ ὄντι καλὰ καὶ ἄφξαρτοι τῇ ἀρετῇ 
cay Ν Ων C3 4 ~ ὅ Υ̓ - vA ἧς - 
ὃ καὶ περὶ Χριστιανῶν καὶ τῶν ἀπὸ τοῦ ἀἄξδλου καὶ τῶν 
3S. , _~ ~ cr ς - 7 ς 
ανπρώπων τῶν τοιαῦτα πραξάντων, ὁποῖα ἔφασαν οἱ 
ἂς Ν — , Ge ~ ς - - » 
ποιηταὶ περὶ τῶν νομιζομένων Sew, ὑπολαβεῖν δεῖ πάντα 
30 νουνεχῆ, ἐκ τοῦ καὶ τοῦ φευκτοῦ καταφρονεῖν ἡμᾶς δανάτου 
a U 
λογισμὸν ἕλκοντα. 
Ν \ ο Ν - , ? 
12. Καὶ γὰρ atric ἐγώ, τοῖς Πλάτωνος χαίρων διδάγμα- 


Innocence of Chris- » 5. See ee Yi 
tians proved by 7! διαβαλλομένους ακούων Χριστιανούς, 


their contempt of -« ~ Sad Wee te sh: 
death. ὁρῶν δὲ ἀφόβους πρὸς Savarov καὶ πάντα 
\ / / , , DN τ , 
τὰ ἄλλα νομιζόμενα φο[δερά, ἐνενόουν ἀδύνατον εἶναι ἐν 
ς ’ 3 ’ Ν Ἂ 
δ κακίᾳ καὶ φιληδονίᾳ ὑπάρχειν αὐτούς. Tic γὰρ φιλήδονος 
XN 5 SS Q 5 ἢ - Ν ϑ ΝΣ 4 c , 
ἢ ἀκρατὴς καὶ ἀνθρωπίνων σαρκῶν [βορὰν ayasov ἡγού- 
Qz 7 oN Δ, > , aq a ~ b ~ 
μενος δύναιτ᾽ ἂν Savatov ἀσπάζεσξαι, ὕπως τῶν αὐτοῦ 
᾿] - - 3 ? ° 5 \ ~ ras Ν > 
adyalse@v στερηϑῇ, ἀλλ᾽ οὐκ ἐκ παντὸς ζῆν μὲν ἀεὶ τὴν ἐν- 
a (ὃ Ἔν ΡΟ, λ 5 , ἊΝ » > - , 
Sade βιοτὴν Kal λανϑάνειν τοὺς ἄρχοντας ἐπειρᾶτο, OVX 


, UY - 
10 ὅτι γε ἑαυτὸν KaThyys AAs φονευϑησόμενον ; "Ἤδη καὶ τοῦτο 


ΩΣ 


» ie 


~ i Niro? τι 2-8 ’ 
ἐνήργησαν οἱ φαῦλοι δαίμονες διά τινων πονηρῶν ἀνδρώ- 
- 4A 3 3 
πων πραχδῆναι. Φονεύοντες yap αὐτοί τινας ἐπὶ συκο- 
’, ἘΠ ὌΞ Ν > 4 ¢ bleed “ 
φαντίᾳ τῇ εἰς ἡμᾶς καὶ εἰς βασάνους εἵλκυσαν οἰκέτας τῶν 
ς , N ~ N - Ν δύ ’ ~ ~ 
ἡμετέρων ἢ παῖδας ἢ γύναια, Kal OC αἰκισμῶν φοβερῶν 
la oie ty ~ ~ \ 5 λ Τὰ Ὰ 3 ἃς 
τὸ ἐξαναγκάζουσι κατειπεῖν ταῦτα Ta μυδολογούμενα, ἃ αὐτοὶ 
- , ᾿ς “- AA 5 , δ es 5 
φανερῶς πράττουσιν ᾿ ὧν ἐπειδὴ οὐδὲν πρόσεστιν ἡμῖν, οὐ 
, QA Ν 3 , xX ” , 

φροντίζομεν, Seov τὸν ἀγέννητον καὶ ἄρρητον μάρτυρα 


” ~ ~ τ - , , 9 
EXOVTEC Τῶν TE λογισμῶν καὶ Τῶν πράξεων. Τίνος yap 


THE SECOND APOLOGY. 19 


΄ SN N ~ , ς ~ » κ᾿ x 
χάριν οὐχὶ καὶ ταῦτα δημοσίᾳ ὡμολογοῦμεν ayaSa καὶ 
, > 
φιλοσοφίαν Slav αὐτὰ ἀπεδείκνυμεν, φάσκοντες Κρόνου 90 
Q , x ~ ς ~ 9 ὃ - ν᾿ - Π] 
μὲν μυστήρια τελεῖν ἐν τῷ ἀνὸροφονεῖν, καὶ ἐν τῷ αἵματος 
5, , r. a ς λέ Nie ἢ - ΣΥΝ οἱ es ’ 
ἐμπίπλασϑαι, ὡς λέγεται, τὰ ἴσα τῷ Tap ὑμῖν τιμωμένῳ 
io fo = , ’ ὶλ ἋΣ & » e , 
εἰδώλῳ, ᾧ οὐ μόνον ἀλόγων ζώων αἵματα προσραίνετ ε, 
᾽ ᾿ wed , \ ~ Sh. Chess > ΄ < 
ἀλλὰ καὶ ἀνϑρώπεια, διὰ τοῦ παρ᾽ ὑμῖν ἐπισημοτάτου Kal 
5 ,ὔ 3 4 Ν ’ Cm ταὶ , 
EVYEVEGTATOV ἀνδρὸς τὴν πρόσχυσιν TOU τῶν φονευϑέντων 25 
σ' - , - 
αἵματος ποιούμενοι, Διὸς δὲ καὶ τῶν ἄλλων δεῶν μιμηταὶ 
- ~ 5 - 
γινόμενοι ἐν τῷ ἀνδροβατεῖν καὶ γυναιξὶν ἀδεῶς μίγνυσϑαι, 
- - ὔὕ » 
᾿Επικούρου μὲν καὶ τὰ τῶν ποιητῶν συγγράμματα ἀπολο- 
γίαν φέροντες ; ᾿Επειδὴ δὲ ταῦτα τὰ μαδϑήματα καὶ τοὺς 
- Γ᾿ ν Le ’ ’ὔ e Ἀ 
ταῦτα πράξαντας καὶ μιμουμένους φεύγειν πείϑομεν, ὡς καὶ 30 
νῦν διὰ τῶνδε τῶν λόγων ἠγωνίσμεδα, ποικίλως πολεμού- 
e 5 U ~ ’ 
μεδα ἀλλ᾽ οὐ φροντίζομεν, ἐπεὶ Seov τῶν πάντων ἐπόπτην 
N / ~ ~ ~ bY 
δίκαιον οἴδαμεν. Eide καὶ νῦν τις ἐν τραγικῇ φωνῇ avs- 
- > Ye . , 
βόησεν ἐπί τι βῆμα ὑψηλὸν ἀναβάς " Αἰδέσϑητε, αἰδέσϑητε 
Δ [τ , 3 ? , 9 ’ Ν Ν 
α φανερὼς πράττετε εἰς ἀναιτίους ἀναφέροντες, καὶ τα 8ῦ 
Ἂς - \ ~ e , a ~ ,’ 
προσύντα καὶ ἑαυτοῖς καὶ τοῖς ὑμετέροις “εοῖς περιβάλ- 
Ν fe aS ὑδὲ ὑδ᾽ AUN ‘ , 5 , 
OVTEC TOUTOIG’ ὧν οὐδὲν OVO ἐπὶ ποσὸν μετουσία ἐστί. 
Μετάϑεσδε, σωφρονίσδητε. ‘ 
ὅ 
18. Καὶ γὰρ ἐγὼ μαϑδὼν περίβλημα πονηρὸν εἰς ἀπο- 
Ν - » ’ , la 
The Word has στροφὴν τῶν ἄλλων ἀνϑρώπων περιτεδειμένον 
been in all . . 8 ; - ε Ἔ 
men: _ ὕπο των φαύλων δαιμόνων τοῖς Χριστιανῶν 
la ~ ~ 
ϑείοις διδάγμασι, καὶ WevdoAoyoupév wv ταῦτα Kal TOU πε- 
ριβλήματος κατεγέλασα καὶ τῆς παρὰ τοῖς πολλοῖς δόξης. 5 
~ , % 
Χριστιανὸς cvpeSivar καὶ εὐχόμενος Kal παμμάχως aywrt- 
? δι - 9 [τὴ 3 ? , 5 \ , 
ζόμενος ὁμολογῶ οὐχ Ore ἀλλότριά ἐστι τὰ Πλάτωνος 
, ~ ~ τ ep b) ” ’ ivi 
διδάγματα τοῦ Χριστοῦ, ἀλλ᾽ ὅτι οὐκ ἔστι πάντη Gpuora, 


[τ ὑδὲ A ~ ἀλλ τ' ee ~ Q ~ Q 
ωσπὲρ OUCE TA τῶν a WV, aTWIKWV TE καὶ TOLNTWV Kal 


EF 


80 JUSTIN MARTYR. 


, ω ’ , 4 ~ 
1 συγγραφέων. Ἕκαστος yap τις απὸ μέρους τοῦ σπερμα- 
τικοῦ Sclou λόγου τὸ συγγενὲς ὁρῶν καλῶς ἐφϑέγξατο᾽ οἱ 
᾿] 5» - Ψ 
δὲ τἀναντία αὐτοῖς ἐν κυριωτέροις εἰρηκότες οὐκ ἐπιστήμην 
Ν ” Ν - Ν δ iP 
τὴν ἄπτωτον Kal γνῶσιν τὴν ἀνέλεγκτον φαίνονται 
> , ¢ on Ν = ~ ” € ~ ~ 
ἐσχηκέναι. Ὅσα οὖν παρὰ πᾶσι καλῶς εἴρηται, ἡμῶν τῶν 
> τ’ >] e A Ἂς 3 A 5 τι 
15 Χριστιανῶν ἐστι τὸν γὰρ ἀπὸ ἀγεννήτου καὶ ἀρρήτου 
~ ~ λ , A Ν A ~ Ν ᾿] - 
δεοῦ λόγον μετὰ τὸν ϑεὼὸν προσκυνοῦμεν καὶ ἀγαπῶμεν, 
> Ἂς Ν 2. gakire ies 3} ΄ a Ν ~ 
ἐπειδὴ Kal OL ἡμᾶς ἄνϑρωπος γέγονεν, ὅπως καὶ τῶν πα- 
~ ~ € ’ Ἂ Ψ , 
Sov τῶν ἡμετέρων συμμέτοχος γενόμενος καὶ ἴασιν ποιή- 
ς \ ~ , \ ~ 5 ’ὔ τὸ , 
σηται. Οἱ γὰρ συγγραφεῖς πάντες διὰ τῆς ἐνούσης ἐμφύ- 
- ’ - 2) 3 ~ ἐδύ 2S ΔῪ sar 
του Tov λόγου σπορᾶς auvdpwe ἐδύναντο ὁρᾶν Ta ὄντα. 
[ , 2d ye AN Ν la \ - 
Erepov γάρ ἐστι σπέρμα τινὺς Kal μίμημα κατὰ δύναμιν 
Q \ <1 el 3: 2X τ Ν , Ν oA Κ᾿ , « 
δοσὲν καὶ ἕτερον αὐτὸ οὗ κατὰ χάριν τὴν aT ἐκείνου ἡ 
μετουσία καὶ μίμησις γίνεται. 
Ἂς τὰς Ὁ sg 2a ~ ς ’ A ~ ~ 
14. Kai ὑμᾶς οὖν ἀξιοῦμεν ὑπογράψαντας τὸ ὑμῖν δοκοῦν 
2 ~ Ν - 
Justin prays that προϑεῖναι τουτὶ τὸ βιβλίδιον, ὅπως Kal τοῖς 
this appeal be oa Re 
published. ἄλλοις τὰ ἡμέτερα γνωσϑῃ καὶ δύνωνται τῆς 
5" - - 2} ~ Ν Ν 
ψευδοδοξίας καὶ ἀγνοίας τῶν καλῶν ἀπαλλαγῆναι, ot παρὰ 
Ν ς ~ Θ᾽ ee g a, - , , 3 
στὴν ἑαυτῶν αἰτίαν ὑπεύϑυνοι ταῖς τιμωρίαις γίνονται | εἰς 
ἈΝ - - > Pps ~ ὃ Ν x. Ὁ - ’ 
τὸ γνωσϑῆναι τοῖς ἀνϑρώποις ταῦτα], διὰ τὸ ἐν τῇ φύσει 
eth τ Ὁ τατον = s ΔΕ Χ ΡΝ ae a aT 
τῇ τῶν ἀνδρώπων εἶναι τὸ γνωριστικὸν καλοῦ καὶ αἰσχροῦ, 
Ν Ν Ν ς - aN ’ yee’: ~ e ~ , 
καὶ διὰ TO ἡμῶν, OVE οὐκ ἐπίστανται τοιαῦτα ὑποῖα λέγου- 
oY A τ ; Ἄ , ues 8 ea , ~ 
σιν αἰσχρὰ καταψηφιζομένους, kal Old TO χαίρειν τοιαῦτα 
᾽ὔ ἊΣ - ἧς» ear ~ >? ~ Ν > , μ 
10 πράξασι ϑεοῖς καὶ ἔτι νῦν ἀπαιτοῦσι παρὰ ἀνϑρωπων τὰ 
- ς ὦ id ~ δ' ’ 
ὅμοια, ὡς ἐκ τοῦ καὶ ἡμῖν, ὡς τοιαῦτα πράττουσι, θάνατον 
> AA ~ = e Ν. , 
ἢ δεσμὰ ἢ ἄλλο τι τοιοῦτον προστιμᾶν ἑαυτοὺς κατακρίνειν, 
« , - 
ὡς μὴ δέεσϑαι ἄλλων δικαστῶν. 
κ - - ~ of > ~ ’ 
15. Καὶ τοῦ ἐν τῷ ἐμῷ ἔϑνει ἀσεβοῦς καὶ πλάνου Σιμω- 


~ © » ἣν ? A Nae - = 
νιανοῦ διδάγματος κατεφρόνησα. "Edy δὲ ὑμεῖς τοῦτο προ- 


THE SECOND APOLOGY. . 81 


’ - - ~ ‘ Ἃ 
γράψητε, ἡμεῖς τοῖς πᾶσι φανερὺν ἂν ποιήσαιμεν, 


e 


Conclusion. EY aa κ ν ‘ 
iva εἰ δύναιντο μεταϑῶνται τούτου γε μόνου 
ie , N , ls ’ ” ς κε ~ 
χάριν τούσδε τοὺς λύγους συνετάξαμεν. Οὐκ ἔστι δὲ Hud 5 
Ν ὃ δά Ἢ ἣν Ὁ Le 9 be ἀλλ x - 

Ta διδάγματα κατὰ κρίσιν σώφρονα αἰσχρά, ἀλλὰ πάσης 
Ν , λ , 2 fer, , Cea ΝΣ - 2 NS ’ nN 
μὲν φιλοσοφίας avepwisiov ὑπέρτερα " εἰ δὲ μή, κἂν Σω- 
\ + 5 5 
ταδείοις καὶ Φιλαινιδείοις καὶ ᾿Α ρχεστρατ είοις καὶ Ἔπι- 
, x ~ » - ’ ~ ’ 
κουρείοις καὶ τοῖς ἄλλοις τοῖς τοιούτοις ποιητικοῖς διδάγμα- 
- , - 
σιν οὐχ ὕμοια, οἷς ἐντυγχάνειν πᾶσι, καὶ λεγομένοις καὶ γε- τὸ 
3 ’ r Ἃ 2 jas x ’ [τ 
γραμμένοις, συγκεχώρηται. Καὶ παυσόμεδψα λοιπόν, ὕσον 
Cee! C w= 3 Ui Q reas ~ tA , 
ἐφ᾽ ἡμῖν ἦν πράξαντες καὶ προσεπευξάμενοι τῆς ἀληϑείας 
- Ἀ ’ » 2 Bie ἢ ” - ἣν 
καταξιωϑῆναι τοὺς πάντη πάντας avSpwrove. Ely οὖν καὶ 
- , ’ el Ss ε 
ὑμᾶς ἀξίως εὐσεβείας καὶ φιλοσοφίας τὰ δίκαια ὑπὲρ ἕἑαυ- 


τῶν κρῖναι. 15 





EWMISTOAH ΠΡΟΣ 
ATOUNHTON. 


7 Ἂς e = ’» ’ ¢e 
1. ᾿Επειδὴ ὁρῶ, κράτιστε Διόγνητε, ὑπερεσπουδακότα σε 
. “ = ot ~ 
Introduction. τὴν Seooé3ecav τῶν Χριστιανῶν μαϑεῖν καὶ 
The questions ; we p 
Η ~~ a Ν 
of Diognetus. πάνυ σαφῶς καὶ ἐπιμελῶς πυνϑανύμενον περὶ 
> o~ , ene , Ν = a ’, > 
αὑτῶν, τίνι TE YEW TETOLVOTEG Kal πῶς Φρησκεύοντες av- 
jd ’ ’ . ~ , 
TOV, TOV TE κύσμον ὑπερορῶσι πάντες Kal δανάτου κατα- 5 
~ Q ” QA , 6 Α - Ὁ , 
φρονοῦσι, καὶ οὔτε τοὺς νομιζομένους ὑπὸ τῶν Ελλήνων 
Ν ᾽ 
δεοὺς λογίζονται οὔτε τὴν ᾿Ιουδαίων δεισιδαιμονίαν φυλάσ- 
ΩΝ Ud “ x , 7 Ν ἱλλ ὯΝ 
σουσι, καὶ τίνα τὴν φιλοστοργίαν ἔχουσι πρὸς αλλήλους, 
Ν , a ‘ δι ’ NN » ’ a) ~ 
καὶ τί δή ποτε καινὸν τοῦτο γένος ἢ ἐπιτήδευμα εἰσῆλθεν 
ΟῚ Q ’ ~ ν b] v4 >) δέ , “2 
εἰς τὸν [βίον νῦν καὶ οὐ πρύτερον, ἀποδέχομαί τε τῆς προ- τὸ 
a , , x Ν τον ΡΝ - - ΄ς Ν ΝΖ Ν 
“υμίας σε ταύτης, καὶ Tapa τοῦ “εοῦ, τοῦ καὶ τὸ λέγειν καὶ 
ὌΝ Ὁ ’ Cc ~ ~ b ~ δ - > Ν Ἀ 
τὸ ἀκούειν ἡμῖν χορηγοῦντος, αἰτοῦμαι δοϑῆναι ἐμοὶ μὲν 
> ~ Ὁ ς ’ vn > »» ? , ’ 
εἰπεῖν οὕτως ὡς μάλιστα ἂν ἀκούσαντά σε βελτίω γενέ- 
ΝΥ τὰς Ὁ b ~ ξ Ν λ a> a > , 
σϑαι, GOL ὁὲ οὕτως ἀκοῦσαι ὡς μὴ λυπηδῆναι τὸν εἰπόντα. 
»" Ν᾿ α΄ ἢ AQ > A / »“ 
2. "Aye δὴ καϑάρας σεαυτὸν ἀπὸ πάντων τῶν προκατε- 
», Ἀ Yd ~ 
The heathen χόντων cov τὴν διάνοιαν λογισμῶν, καὶ τὴν 
world: the van- ΄ς Foe : ς 
ity Οὔ Β14015, ἀπατῶσάν σε συνήσειαν ἀποσκευασάμενος, καὶ 
’ 4 ae > ~ Υ A ” € ἍἋ 4 
γενόμενος ὥσπερ ἐξ ἀρχῆς καινὸς ἀνῶρωπος, ὡς ἂν καὶ 
2 ~ , Q >’ A € ’, % Ἀ 
λόγου καινοῦ, καϑάπερ καὶ αὐτὸς ὡμολόγησας, ἀκροατὴς 5 
5 , ! ἈΝ ’ - > ~ ᾽ Ν - 
ἐσόμενος, ἴδε μὴ μόνον τοῖς ὀφξαλμοῖς ἀλλὰ καὶ Ty φρο- 


’ N ! e\ 
νήσει τίνος ὑποστάσεως ἢ τίνος εἴδους τυγχάνουσιν οὺς 


84 EPISTLE TO DIOGNETUS. 


= / ει , " 
ἐρεῖτε καὶ νομίζετε δεούς. Οὐχ ὁ μέν τις λίϑος ἐστὶν 
[ - , ς 5 a ON Ἂς 3 , ~ 
ὕμοιος τῷ πατουμένῳ, ὃ δ᾽ ἐστὶ χαλκὸς οὐ κρείσσων τῶν 
5) Ν - € # , ~ e δὲ yA 
το εἰς τὴν χρῆσιν ἡμῖν κεχαλκευμένων σκευῶν, ὁ δὲ ξύλον 
, Ws 5 , ~ 
ἤδη καὶ σεσηπός, ὃ δὲ ἄργυρος χρήζων avspwrov τοῦ φυ- 
~ ! ς ἧς +) ~ ’ 
λάξοντος ἵνα μὴ κλαπῇ, 6 δὲ σίδηρος ὑπὸ ἰοῦ διεφϑαρμέ- 
e Qa ὦ» ὑδὲ - , 4 Ἀ 
νος, ὃ δὲ ὄστρακον οὐδὲν τοῦ κατεσκευασμένου πρὺς τὴν 
» ’ ic / 3 , A Ou (οὗ - ὕλ 
ἀτιμοτάτην ὑπηρεσίαν εὐπρεπέστερον ; Οὐ φναρτῆς ὕλης 
- ’ ᾿ e 4 , x Ν λ ’ Ξ 
ιδταῦτα πάντα ; Οὐχ ὑπὸ σιδήρου καὶ πυρὸς κεχαλκευμένα ; 
-- a ’ Ν ’ ?, 
Οὐχ ὃ piv αὐτῶν λιϑοξόος, ὃ δὲ χαλκεύς, ὃ δὲ ἀργυροκό- 
Δ Ν Ν " ’ ‘ x ~ ee 3 
πος, ὃ δὲ κεραμεὺς ἔπλασεν ; Οὐ πρὶν ἢ ταῖς τέχναις TOU- 
- is e , ~ 
των εἰς THY μορφὴν τούτων EKTUTWNTVAL ἣν ἕκαστον AUTWY 


’ 4 


, - ’ 3 Ν ~ 
ἑκάστῳ, ὡς ETL Kal νῦν, μεταμεμορφωμένον 5 OU τὰ νῦν 
° ~ ᾿ - [ v , , > 3? 5 - ~ >] 

20K τῆς αὐτῆς ὕλης ὄντα σκεύη γένοιτ᾽ AV, εἰ τύχοι τῶν αὖ- 

ἘΝ Cs e ’ Ξ 3 - ’ Ν - Cs 
τῶν τεχνιτῶν, ὅμοια τοιούτοις ; Οὐ ταῦτα πάλιν τὰ νῦν ὑφ 
e = , , ΕῚ vv ΄ Q > ’ tA 
ὑμῶν προσκυνούμενα δύναιτ᾽ ἂν ὑπὸ ἀνϑδρώπων σκεύη 
e ~ ~ nd A ’ ’ ’ 
ὅμοια γενέσϑαι τοῖς λοιποῖς; Οὐ κωφὰ πάντα; Οὐ τυφλά; 
. , 5 9 ; wa] ; , 
Οὐκ ἄψυχα ; Οὐκ ἀναίσϑητα ; Οὐκ ἀκίνητα ; Ov πάντα ση- 
, , ΄ , τ eis 
25 TOmeva ; Οὐ πάντα φϑειρύμενα ; Ταῦτα Seove καλεῖτε, τού- 
’ , ~ 5 , >] ’ ~ 3 
τοις δουλεύετε, τούτοις προσκυνεῖτε" τέλεον δ᾽ αὐτοῖς ἐξο- 
~ A ~ ~ AN Ὁ id > 
μοιοῦσϑε. Διὰ τοῦτο μισεῖτε Χριστιανοὺς ὅτι τούτους οὐχ 
« - , ς - ’ Ὁ ~ , τ ΩΨ 
ἡγοῦνται Seobe. Ὑμεῖς yap, οἱ νῦν νομίζοντες καὶ οἰόμε- 
Ὗ , >) ~ ~ , ~ 
vol, ov πολὺ πλέον αὐτῶν καταφρονεῖτε; Οὐ TOAD μᾶλλον 
, ’ 

80 αὐτοὺς χλευάζετε καὶ ὑβρίζετε, τοὺς μὲν λιδίνους καὶ 
» , , > ’, Ν δὲ > ~ S 
ὀστρακίνους σέβοντες ἀφυλάκτου ς, τοὺς δὲ ἀργυροῦς καὶ 

~ ΟῚ ἐλ , a. rea ες Q ~ € , ar 
χρυσοῦς ἐγκλείοντες ταῖς vusi, καὶ ταῖς ἡμέραις φύλακας 
eaioe , ¢ Ν λ - 3 Ai δὲ ὃ - - 
παρακαδιστ avrec, ἵνα μὴ κλαπῶσιν ; Αἷς ὁὲ δοκεῖτε τιμαῖς 
, , - . | aa 
προσφέρειν, εἰ μὲν αἰσϑάνονται, κολάζετε μᾶλλον αὐτούς 
> δὲ » ~ ἐλέ e Ν , bd ‘ 
86 εἰ δὲ ἀναισϑητοῦσιν, ἐλέγχοντες αἵματι Kal κνίσαις αὐτοὺς 


aq , ~A? ¢ ~ ς / ~ > 
“ρησκεύετε. Tavs ὑμῶν τις ὑπομεινάτω. Ταῦτα ava- 


EPISTLE TO DIOGNETUS. 85 


>») 


, ~ ’ ’ . 
σχέσϑω τις ἑαυτῷ γενέσψαι. ᾿Αλλὰ ἄνϑρωπος μὲν οὐδὲ 
τ , ~ ’ὔ € x >! , vy A Ν v7 
εἷς ταύτης τῆς κολάσεως ἑκὼν ἀνέξεται, αἴσθησιν γὰρ ἔχει 

τς “ ἃ Ψ τὰ - , 
kal λογισμόν" ὁ δὲ λίϑος ἀνέχεται, ἀναισϑητεῖ yap. Ov- 

- Ν 5 a , , ~ λέ -ς QA 3 ~ 
κοῦν τὴν αναισδησίαν αὐτῶν ἐλέγχετε. [Περὶ μὲν οὖν τοῦ 40 

Ν - - Ν 
μὴ δεδουλῶσϑαι Χριστιανοὺς τοιούτοις “εοῖς πολλὰ μὲν 
vn KS ΠῚ ~ ” Ξ ο ’, Ν , XN ~ 
ἂν καὶ ἄλλα εἰπεῖν ἔχοιμι " εἰ δέ τινι μὴ δοκοίη κἂν ταῦτα 
ς ; ’ Ν «ς - ἈΝ A , , 
ἱκανά, περισσὸν ἡγοῦμαι Kal τὸ πλείω λέγειν. 
«ς - - Ἀ Ὁ 
9. “Ἑξῆς δὲ περὶ τοῦ μὴ κατὰ τὰ αὐτὰ Ιουδαίοις ϑεοσε- 
. - , "- ; , - 3 - 
The Jews: their [Ξεῖν αὐτοὺς οἶμαί σε μάλιστα ποϑεῖν ἀκοῦσαι. 
superstitious τ « : es aie 
P, 4 ~ ’ Ν ’ - 
sacrifices. Ιουδαῖοι τοίνυν, εἰ μὲν απέχονται ταυτης TIC 
, A ’ «ον Ὁ - , 43 a 
προειρημένης λατρείας καὶ Yeov Eva τῶν πάντων σέβεσδαι 
3 , ie, τὸ - Σὸν. Ss > - , 
ἑσπότην αξιοῦσι, φρονοῦσιν" εἰ CE τοῖς προειρημένοις 5 
[4 Ἂ ἃς a A , , , ~ , 
ὁμοιοτρύπως τὴν Φρησκείαν προσαγουσιν αὐτῷ ταύτην, 
ὃ , a Ν - > QZ Ν - 
ιαμαρτάνουσιν. “A γὰρ τοῖς αναισπδήτοις καὶ κωφοῖς 
6 ? ld ~ 
προσφέροντες οἱ “Ἕλληνες ἀφροσύνης δεΐγμα παρέχουσι, 
~A? ae , ~ ~ pe 
TavS οὗτοι καϑάπερ προσδεομένῳ τῷ Tew λογιζόμενοι Ta- 
, , 5 ’ αλλ «ς - δε LA , Co ’ 
ρέχειν μωρίαν εἰκότω ς μᾶλλον ἡγοῖντ᾽ ἄν, οὐ Φεοσέβθειαν. 10 
€ A ’ὔ A > Ν Ν Ν - ἊΝ le te) 
O yap ποιῆσας τὸν οὐρανὸν καὶ τὴν γῆν Kal πάντα τὰ ἐν 
5 - ‘ ~ © ses ~ “- ὃ ’ 5 vO Ν 
αὑτοῖς, καὶ πᾶσιν ἡμῖν χορηγῶν ὧν προσδεύμεϑα, οὐδενὸς 
nN ew , , 3 ~ Cy Ὁ 2 ὃ δό 
ἂν αὐτὸς προσδέοιτο τούτων ὧν τοῖς οἰομένοις διδόναι πα- 
, > , ς δέ a , , ὦ INDI el Ν , 
ρέχει αὐτός. Οἱ 6& γε ϑυσίας αὐτῷ OL αἵματος καὶ κνίσης 
ἂν e , ΠῚ - ΜΝ Ν 74 - 
καὶ ὁλοκαυτωμάτων ἐπιτελεῖν οἰόμενοι, καὶ ταύταις ταῖς 15 
- Seek , LNA ὃ - ὃ , ~ 
τιμαῖς αὐτὸν γεραίρειν, οὐδέν MOL δοκοῦσι διαφέρειν τῶν 
> ‘ Ν Ν “ ἃ 2 , λ , ἊΝ ΄ς 
εἰς τὰ κωφα τὴν αὐτὴν ἑνδεικνυμένων φιλοτιμίαν, τὰ μὴ 
3, "ὦ = , ~ ~ 
δυνάμενα τῆς τιμῆς μεταλαμβάνειν, τῷ γε δοκεῖν τινα 
- ‘ , 
παρέχειν TH μηδενὺς προσδεομένῳ. 
τς ’ὕ Ν ’ὔ’ 5) ~ 
4, ᾿Αλλὰ μὴν τό γε περὶ τὰς βρώσεις αὐτῶν ψοφοδεὲς 
4 , 
Their foolish καὶ τὴν περὶ τὰ σάβίατα δεισιδαιμονίαν καὶ 


rites, customs, ~ 5 es 4 , Se τοῖν ~ 
and ceremonies. Τὴν» τῆς περιτομῆς ἀλαζονείαν Kal τὴν τὴς 


86 EPISTLE TO DIOGNETUS. 


, N , " , aX ‘ vO 
νηστείας Kal νουμηνίας εἰρωνείαν, καταγέλαστα καὶ οὐδὲ}- 
, , es ~ ~ 
δνὺς ἄξια λόγου, οὐ νομίζω σε χρῴζειν παρ᾽ ἐμοῦ μαϑεῖν. 
r , A ~ id 4 -~ @& ~ Sé s ~ » 5 εἴτι 
Τό τε oP τῶν ὑπὸ τοῦ JEOU KTLOVEVTWD εἰς χρῆσιν avIpw 
πων ἃ μὲν ὡς καλῶς κτισθέντα παραδέχεσϑαι, ἃ δ᾽ ὡς 
ἄχρηστα καὶ περισσὰ παραιτεΐσδαι, πῶς οὐκ ἀδέμιστον; 
Τὸ δὲ καταψεύδεσϑαι Seov, ὡς κωλύοντος ἐν τῇ τῶν σαβ- 
οὐδ τ - 5) > , ‘ ᾿ 
10 βάτων ἡμέρᾳ καλόν τι ποιεῖν, πῶς οὐκ ἀσεβές ; Τὸ δὲ καὶ 
A , ~ ; A. - “ Ν - AA , Ss 
τὴν μείωσιν THE σαρκὺς μαρτύριον ἐκλογῆς ἀλαζονεύεσδαι, 
[ φ A ~ ἌΡΑ , ΕῚ , ΄ Α δ, - ~ 2) 
we διὰ τοῦτο ἐξαιρέτως ἠγαπημένους ὑπὸ Seov, πῶς οὐ 
οἰ ἢ 
χλεύης ἄξιον; Τὸ δὲ παρεδρεύοντας αὐτοὺς ἄστροις καὶ 
’ Ν ’ ~ - Ν - ς - 
σελήνῃ τὴν παρατήρησιν τῶν μηνῶν καὶ τῶν ἡμερῶν ποι- 
~ iN A 5) , ~ Ν Ν = ἀλλ 
15 εἴσναι; καὶ τὰς οἰκονομίας δεοῦ καὶ τὰς τῶν καιρῶν ἀλλα- 
4 ~ Q ὃς ο - ε rd «Δ Ων 5 id ’ 
γὰς καταδιαιρεῖν πρὸς τὰς αὐτῶν ὁρμάς, ἃς μὲν εἰς ἑορτάς, 
ἃς δὲ εἰς πένϑη, τίς ἂν ϑεοσεβείας καὶ οὐκ ἀφροσύ- 
νης πολὺ πλέον ἡγήσαιτο δεῖγμα: THe: μὲν οὖν κοινῆς 
» 
εἰκαιότητος καὶ ἀπάτης καὶ τῆς ᾿Ιουδαίων πολυπραγμοσύ- 
20 νῆς καὶ ἀλαζονείας we ὀρϑῶς ἀπέ έχονται Χριστιανοί, 
ἀρκούντως σε νομίζω μεμαϑηκέναι᾽ τὸ δὲ τῆς ἰδίας αὐτῶν 
Sco Bel ’, BY 3 ali δύ a a Ν 
“εοσείδείας μυστήριον μὴ προσδοκήσῃς δύνασϑαι παρὰ 
> ’ ~ 
ανπρώπου μαδεῖν. 
Q , - Vi ~ , ! 
ὅ. Χριστιανοὶ γὰρ οὔτε γῇ οὔτε φωνῇ οὔτε ἔϑεσι διακε- 
~ ~ Ψ , 
The Christians: ene wee τῶν λοιπῶν εἰσιν steele 2 Outre 
their customs 
and condition. yap που πύλεις ἰδίας κατοικοῦσιν οὔτε δια- 
λέκτῳ τινὶ παρηλλαγμένῃ χρῶνται οὔτε βίον παράσημον 
ὅ ἀσκοῦσιν. Οὐ μὴν ἐπινοίᾳ τινὶ καὶ φροντίδι πολυπραγμό- 
> 5 ᾿ 4 Ad ~ ? , ~ “5 e , 
νων AVIPWTWY μάϑημα τοιοῦτ᾽ αὐτοῖς ἐστιν εὑρημένον, 
οὐδὲ δόγματος avSpwrivov προεστᾶσιν, ὥσπερ ἔνιοι. Κα- 
~ δ 
τοικοῦντες δὲ πόλεις Ἑλληνίδας τε καὶ βαρβάρους, ὡς 


e ’ ig ~ , , ’ ~ 
ἕκαστος ἐκληρώϑη, καὶ τοῖς ἐγχωρίοις ἔϑεσιν akoAovsovv- 


EPISTLE TO DIOGNETUS. 87 


U 5" - ᾿ - ~ 
τες ἕν TE ἐσθῆτι καὶ διαίτῃ καὶ τῷ λοιπῷ βίῳ, δαυμαστὴν 10 
Ἂς ΡῈ λ ’ 10 c . ὃ ’ Ν 
καὶ ὁμολογουμένως παράδοξον ἐνὸείκνυνται τὴν κατάστα- 
- Ὁ. - - 3 ν] 
σιν τῆς ἑαυτῶν πολιτείας. Πατρίδας οἰκοῦσιν ἰδίας, ἀλλ 
« Α͂ - ta ’ ς - Ν Che Motte 
ὡς πάροικοι" μετέχουσι πάντων ὡς πολῖται, καὶ TaVS 
t , ¢ e ~ Ss ἘΝ ~ 
ὑπομένουσιν we ξένοι" πᾶσα ξένη πατρίς ἐστιν αὐτῶν, καὶ 
~ ~ ες ? ee 
πᾶσα πατρὶς ξένη. Tapovow ὡς πάντες καὶ τεκνογονοῦ- 15 
Ἧι > > cy κ , ᾿ ΄ N 
σιν, ἀλλ᾽ ov ῥίπτουσι τὰ yevyvwusva’ τράπεζαν κοινὴν 
if ’ Ψ ᾿) , 9 Q ’ 
παρατίπενται, ἀλλ᾽ οὐ κοίτην. ᾿Εν σαρκὶ τυγχώνουσιν, 
2 ey δ ,΄ - 2 Ξ > 3 
ἀλλ᾽ οὐ κατὰ σάρκα ζῶσιν ἐπὶ γῆς διατρίβουσιν, ἀλλ᾽ ἐν 
3 - , e , ~ LS 2? 
οὐρανῷ πολιτεύονται" πείϑονται τοῖς ὡρισμένοις νύμοις, 
A ~ Ψ Ξ, , Co A ’ 5 ~ - 
Kal τοῖς ἰδίοις βίοις νικῶσι τοὺς νόμους. ᾿Αγαπῶσι πάν- 20 
Ων Ὁ AQ ’’ , ἊΝ - x 
Tac, Kal ὑπὸ πάντων διώκονται. ᾿Αγνοοῦνται, καὶ KaTa- 
, 8 Gs ~ \ ~ , 
κρίνονται " Savarovyrat, καὶ ζωοποιοῦνται. Πτωχεύουσι, 
N , [pea , ς - ἈΠ as 
καὶ πλουτίζουσι πολλούς πάντων ὑστεροῦνται, καὶ ἐν 
~ > ~ ~ 3 
πᾶσι περισσεύουσιν. ᾿Ατιμοῦνται, καὶ ἐν ταῖς ατιμίαις 
δοξάζονται " ββ᾿.λασφημοῦνται, καὶ δικαιοῦνται. Λοιδοροῦν- 25 
, ~ se e ~ >, 
ται, καὶ εὐλογοῦσιν " ὑ[βρίζονται, καὶ τιμῶσιν. ᾿Αγαϑο- 
= ς ‘ , - , , 
ποιοῦντες ὡς κακοὶ κολάζονται" κολαζόμενοι χαίρουσιν 
ς ς Μὸν ¢ 3 » 
ὡς ζωοποιούμενοι. Ὑπὸ ᾿Ιουδαίων ὡς ἀλλόφυλοι πολε- 
- ον Coe AC y δ ’ - x ‘ Saas, ~ 
μοῦνται καὶ ὑπὺ “Ελλήνων διώκονται καὶ τὴν αἰτίαν τῆς 
5) 5 ΤᾺ, - e ~ ITE >. " δ᾽ 30 
EXIpag εἰπεῖν οἱ μισοῦντες οὐκ ἔχουσιν. : 
Ὁ - ᾽ν] 5 - a er ° 4 5 , 4 “ 
6. ᾿Απλῶς δ᾽ εἰπεῖν ὅπερ ἐστὶν ἐν σώματι ψυχή, τοῦτ 
πα > , , 2 Q 
They arethe εἰσὶν ἐν κύσμῳ Χριστιανοὶ. ᾿Εσπαρται κατὰ 
soul of the 
orld. fe BX “- τ' ’, ~ € I= Sime ae 
world πάντων των του σωματος μελῶν 1) ψυχὴ και 
Ν Ν ΝΥ - 4 ’ ,’ ~ Ν ’ ~ 
Χριστιανοὶ κατὰ τὰς TOV κόσμου τόλεις. Οἰκεῖ μὲν ἐν TW 
ἢ): ’ 3 7 i ~ , e Ν Ν 
σώματι ψυχή, οὐκ ἔστι δὲ ἐκ τοῦ σώματος ᾿ καὶ Χριστιανοὶ 5 
5 a, ’ ~ R) b οἷ ἮΝ 9 ~ ’ 2 ? 
EV κόσμῳ οἰκοῦσιν, οὐκ εἰσὶ δὲ ἐκ τοῦ κόσμου. ᾿Αόρατος 
ε a 9 e ~ = ~ ’ 4 N ‘ 
ἡ ψυχὴ ἐν ὁρατῷ φρουρεῖται τῷ σώματι" καὶ Χριστιανοὶ 


- ’ ᾿ς 5 φϑ ς 
γινώσκονται μὲν ὄντες ἐν τῷ κόσμῳ, ἀόρατος δὲ αὐτῶν ἡ 


Ε2 


88 EPISTLE TO DIOGNETUS. 


’ὔ , ~ Ν ς A A ~ 
σεοσέβεια μένει. Μισεῖ τὴν ψυχὴν ἡ σὰρξ καὶ πολεμεῖ 
> An) ~ ~ , ~ P 
10 μηδὲν ἀδικουμένη, διότι ταῖς ἡδοναῖς κωλύεται χρῆσϑαι 
- Ν Ν ς , Qs ? "» e ~ 
μισεῖ καὶ Χριστιανοὺς ὁ κόσμος μηξὲν ἀδικούμενος, ὅτι ταῖς 
10 as > ᾿ ᾽ὔ 0 ‘H ψ Ὶὴ τὴ - ᾽ - 
ἡδοναῖς ἀντιτάσσονται. υχὴ τὴν μισοῦσαν ἀγαπῷ 
΄ N Ν ' é N Ν ἈΝ - ’ 
σάρκα καὶ τὰ μέλη καὶ Χριστιανοὶ τοὺς μισοῦντας aya- 
- hy at XN ΩΝ ς Ν - , , δὲ 
πῶσιν. γκέκλεισται μὲν ἡ Ψυχὴ τῷ σώματι, συνέχει δὲ 
᾿ς 5 IE - ‘ N Ν , N ς » 
16 αὐτὴ TO σῶμα" καὶ Χριστιανοὶ κατέχονται μὲν ὡς ἐν φρου- 
- - , ° Ων δὲ , Ἀ v4 > QZ 
ρᾷ τῷ κόσμῳ, αντοὶ δὲ συνέχουσι TOV κύσμον. ᾿Αϑάνατος 
Bs ψ > a ὯΝ - : , τοῖς ΔΝ Χ N - 
1 ψυχὴ ἐν νητῷ σκηνώματι κατοικεῖ " καὶ Χριστιανοὶ πα 
- ᾿ ᾿ aq ~ a “» +) ~~ ’ , ὃ 
ροικοῦσιν ἐν φναρτοῖς, τὴν ἐν οὐρανοῖς αφπαρσίαν προσὸδε- 
, 7 la , Ν - Ἔ Ν 
χύμενοι. Κακουργουμένη σιτίοις καὶ ποτοῖς ἡ ψυχὴ βελ- 
- 4 y , ve Ἢ φ , fee 
ὁ τιοῦται ᾿ Kal Χριστιανοὶ κολαζύμενοι kaS’ ἡμέραν πλεονά: 
- js 2) , " ’ὕ 
ζουσι μᾶλλον. ἘἙἰς τοιαύτην αὐτοὺς τάξιν ἔϑετο ὁ Sede, 
a Ὁ ΝΥ Ψ - , cy 
ἣν οὐ ϑεμιτὸν αὐτοῖς παραιτήσασναι. 
5 A “ , c oy e ~ 9 Ψ ~ 
7. Οὐ yap ἐπίγειον, ὡς ἔφην, εὕρημα TOUT αὐτοῖς παρε- 
ΟῚ “ " , 2 er 
Their religion δύϑη, οὐδὲ σνητὴν ἐπινοίιαν φυλάσσειν OUTWC 
not of man, 
>) ~ ~ 5 " ’ 
but οἵ God. ἀξιοῦσιν ἐπιμελῶς, οὐδὲ ἀνϑρωπίνων οἰκονο- 
᾽ 2! τ Ἃ 5 ~ 
μίαν μυστηρίων πεπίστευνται. ᾿Αλλ᾽ αὐτὸς ἀληδῶς ὁ 
, “ - , Ν ae a , 3. ἃ 
ὕ παντοκράτωρ καὶ παντοκτίστης καὶ αὐὖρατος Φεὸς, αὐτὸς 
, >) " ~ Q 3 , ‘\ a λό 4 e “ 
ἀπ᾽ οὐρανῶν τὴν ἀλήσειαν καὶ τὸν λόγον τὸν ἅγιον καὶ 
> , 3 ’ 3). ΨᾺΝ x - ’ Ὁ» - 
ἀπερινόητον ἀανπρώποις ἑνίὸρυσε καὶ ἐγκατεστήριξε ταῖς 
, , ~ - " ’ὔ ” , 7 ” a 
καρδίαις αὐτῶν" OU, καδάπερ ἂν TIC εἰκάσειεν ἄνδρωπος, 
e , Ν. , XN » nN ἂν ” ~ 
ὑπηρέτην τινὰ πέμψας ἢ ἄγγελον ἢ ἄρχοντα ἢ τινα τῶν 
U ~ , Ν ῳ > 
10 διεπόντων τὰ ἐπίγεια ἢ τινα τῶν πεπιστευμένων τὰς EV οὐ- 
- Ἂ ’ὔ ἀλλ᾽ SN Ν ἌΡΑΣ N ὃ κ᾿ 
ρανοΐς διοικήσεις, a αὐτὸν τὸν τεχνίτην καὶ δημιουργὸν 
~ ¢ - A ’ Ἀ " “- Ν οάλ ior 
τῶν ὅλων, ᾧ τοὺς οὐρανοὺς ἔκτισεν, ᾧ τὴν σάλασσαν ἰδίοις 
[ ᾿ ’ δὰ °° ἧς , ~ ὩΣ λά 
ὕροις ἐνέκλεισεν, οὗ τὰ μυστήρια πιστῶς πᾶντα φυλάσσει 
Ν - ’ Ἔκ ἣν Ψ - - € ’ὔ 3 ’ iA 
τὰ στοιχεῖα, TAP οὗ τὰ μέτρα τῶν τῆς ἡμέρας Cpouwy εἰλη- 


? bcd ~ , 
τό pe φυλάσσειν ἥλιος, ᾧ πειϑαρχεῖ σελήνη ἐν νυκτὶ φαίνειν 


EPISTLE TO DIOGNETUS. 89 


ἐξλ ’ gl WC ἘΞ δ - Ν ” ee ~ ~ λή “ > Ἶ λ 
κελευοντί, ῳ πειύαρχει TA ἄστρα τῳ τῆς σελήνης UKOAOU- 
pie δὲ , Cy , ὃ , Ν ὃ , Ἂ ἐδ 
SOUVTA βρόμῳ, ῳ WTAVTA OLATETAKTAL καὶ ἰωρισται και υπο- 
, > ΩΝ Ν δ κι ’ ~ ~ x Xwe5 ~ ~ 
τέτακται, OVMAVOL καὶ TA EV OVPAVOLC, yi) Kal τὰ ἐν ΤῊ) YN, 
ἴον τα aa) Φ Ὁ ας ? ~ ἍΤ ” δ ΟῚ 
SaXacoa καὶ τὰ ἐν ΤΊ) ϑαλάσσῃ, TUP, ANP, ἄβυσσος, Ta ἐν 
er Ἀ ΟῚ / Ν , ~ Sp ~ ᾿ A τὶ 
ὕψεσι, τὰ ἐν βώϑεσι, Ta ἐν τῷ μεταξὺ. Τοῦτον πρὸς av- 
Q στ τὴν x z Me ec Le aay , ” a , 
TOUG UTEOTELAEDV. Apa γὲἕὲ; ως AVY PWTWV αν τις 4 ΟΥ̓ 
ος “ , ἂν Bei 2, 5 ~ 
σαιτο, ἐπὶ τυραννίδι kal φόβῳ καὶ καταπλήξει ; Οὐμενοῦν" 
> 5 ᾿) “ , τὰ ¢ = om 
ἀλλ᾽ ἐν ἐπιεικείᾳ καὶ πραὕτητι. Ὡς [βασιλεὺς πέμπων 


ϑ »᾽ ς ‘ , >} 
υἱὸν βασιλέα ἔπεμψεν, ὡς Seov ἔπεμψεν, ὡς πρὸς ἀνϑρώ- 


7 ¢ , ν΄ ς cy 5 ys 
πους ἔπεμψεν, ὡς σώζων ἔπεμψεν, ὡς πείξων, οὐ βιαζόμε- 25 


e , SS 3 ᾿Ξ - - ” € ~ 
voc’ Bla yap ov πρόσεστι τῷ Sem. ᾿Επεμψεν ὡς καλῶν, 
’ 4 6 7 ς 3 "ἃ ’ , , Ν 
οὐ διώκων ᾿ ἔπεμψεν ὡς ἀγαπῶν, οὐ κρίνων. Πέμψει γὰρ 

οἷ QA , ἧς a , , ~ Ἂς ᾿ , ce ͵ 
αὐτὸν κρίνοντα " καὶ τίς αὐτοῦ τὴν παρουσίαν ὑποστήσε- 


ται: . . .«[Οὐὖὐν ὁρᾷς] παραδαλλομένους ϑηρίοις, ἵνα 
3 x P¢ ρ μ ρ 3 


° , . x , ΕΣ - 
ἀρνήσωνται τὸν κύριον, καὶ μὴ νικωμένους ; Οὐχ ὁρᾷς 80 


cS ’ ’ὕ , 

ὕσῳ πλείονες κολάζονται, τοσουτῳ πλεονάζοντας ἄλλους: 

- Ε ὔ , ~ Xx. isi ~ , , ’ 
Ταῦτα ἀνϑρώπου ou δοκεῖ τὰ ἐργα, ταῦτα δύναμίς ἐστι 
a leg ~ ~ 7, , oth Neg: 
“Ὕέου TAUTA TYC παρουσίας αὐτου ὀείγματα. 

, A ὅλ ’ a Ua 2) , , το ἈΝ , 
8. Tie Yap VAWE AVI PWTWVY NTlOTATO TL TOT ἐστι NEOC, 


s ea eA SET Ξ Ἢ ‘ b Ν ἘῸΝ λ ’, 
The wretched τρίν αὐτὸν EAVELV 5 τοὺς κενοὺς Kal ληρω- 
state of the 


Ὰ 5 , rN , > δέ - 2 , 
ΠΣ ρα O&l¢ ἐκείνων AUYOUG ATOCEXH των αξιοπίστων 
the Son 0 

, - - , - “- 
Godcame. φιλοσόφων 5 ὧν οἱ μέν τινες πῦρ ἔφασαν εἶναι 
A 


Coe - EXA , ,’ , a) x ~ 
TOV «“ἐὖοἮον (ov μἕ ουσι χωρήησειν aUTOL, τουτὸ καλοῦυσι 


i) ~ ~ Ἢ 
ϑεόν), οἱ δὲ ὕδωρ, οἱ δ᾽ ἄλλο τι τῶν στοιχείων τῶν ἐκτισμέ- 


uf Sa = , ” : 2 , > ὃ 
νων ὑπὸ “εοῦ. Καίτοι ys, εἰ τις τοῦτων τῶν λόγων ἀποδεκ- 
Ua 5 δύ Ὅν ον Ν ““ δ ~ , ca er 
τὸς ἔστι, δύναιτ ἂν Kal τῶν λοιπῶν κτισμάτων ἕν ἕκαστον 


ς ’ >] , Ὁ ὩΣ , >] λλ Ν - A ’, A 
ὁμοιὼως aTOpalvecval JEOV. A a TAUTA MEV TEPATELA Kal 


~ >) » ΠΥ 
πλάνη τῶν γοήτων ἐστίν. ᾿Ανϑρώπων δὲ οὐδεὶς οὔτε εἶδεν 10 


, > ᾿ \ Ὰ 9 
οὔτε ἐγνώρισεν ᾿ αὐτὸς δὲ ἑαυτὸν ἐπέδειξεν. ᾿Επέδειξε δὲ 


90 EPISTLE TO DIOGNETUS. 


QA alee - , (one io ~ ae , 9 LY 
ola TlOTEWC, 1) μονῇ “έΟν LOELV συγκεχωρῆήται. Yap 


Ρ ἈΝ Q Ν - ὅλ δὰ... ς , Ν 
δεσπότης καὶ δημιουργὺς τῶν ὅλων Seog, ὁ ποιήσας τὰ 
΄ N Ν Bree Q , > , Na a 
πάντα καὶ κατὰ τάξιν διακρίνας, ov μόνον φιλάνϑρωπος 
/ ᾽ Ὁ oe - 5 
τό ἐγένετο ἀλλὰ καὶ μακρόϑυμος. ᾿Αλλ᾽ οὗτος ἣν μὲν ἀεὶ 
- , νυ Cee hl \ Se) ‘ Qe FIRE 
τοιοῦτος Kal ἔστι Kal ἔσται, χρηστὸς καὶ ayasug καὶ αὐργη- 
Mn 2 a’ Ν 4 ? ΟΣ © tte ae δὲ 
τος καὶ adAnSihe, καὶ μόνος ἀγαδὸς ἐστιν " ἐννοήσας δὲ με- 
’, wy 7 ’ , , ~ , 
γάλην καὶ ἄφραστον ἔννοιαν ἀν κοινώσατο μόνῳ τῷ παιδί. 
ἜΝ er ‘ “ ΞΟ > = ! Ν ὃ Ψ \ 
ν ὅσῳ μὲν οὖν κατεῖχεν EV μυστηρίῳ καὶ διετήρει τὴν σο- 
- 3 ~ € ~ 2) ~ ’ , 
20 φὴν αὐτοῦ βουλήν, ἀμελεῖν ἡμῶν Kal ἀφροντιστεῖν ἐδόκει" 
Ἂς (Ye) ~ Q 
ἐπεὶ δὲ ἀπεκάλυψε διὰ TOU ἀγαπητοῦ παιδὸς Kal ἐφανέρωσε 
Ἂν " ᾿] - ς , ’ DCP. ’ υ. Q 
τὰ ἐξ ἀρχῆς ἡτοιμασμένα, TaVS ἅμα παρέσχεν ἡμῖν, καὶ 
- - » - 5 ~ ~ ~ \ 
μετασχεῖν τῶν εὐεργεσιῶν αὐτοῦ καὶ ἰδεῖν καὶ νοῆσαι ἃ τίς 
vn 7 / -Ό- ig ~ A 
ἂν πώποτε προσεδόκησεν ἡμῶν 5 
4 > Ley v Ie ~ ~ , 
9. Πάντ᾽ οὖν ἤδη παρ᾽ ἑαυτῷ σὺν TH παιδὶ οἰκονο μη κώς, 
Ly ~ , ’ ! - 
Reasons why μέχρι μὲν οὖν τοῦ προόσϑὲεν χρόνου εἴασεν ἡμᾶς 
He came so 
€ 2) , 5 - ~ 
late. we ἐβουλόμεϑα ἀτάκτοις φοραῖς φέρεσϑαι, ἡδο- 
- Q τ , Ἂ , 3 ’ 5 , 
ναῖς καὶ ἐπιϑυμίαις ἀπαγομένους, οὐ πάντως ἐφηδόμενος 
~ [4 ͵ ld ~ , 3. ’ >) “ ~ ’ “ 
5 τοῖς ἁμαρτήμασιν ἡμῶν, ἀλλ᾽ ἀνεχόμενος, οὐδὲ τῷ τότε τῆς 
3 d. ~ ὃ - >) ἊΝ \ Q ~ ἘΞ Ἂς 
ἀδικίας καιρῷ συνευδοκῶν, ἀλλὰ τὸν νῦν τῆς δικαιοσύνης 
x ~ e ΕῚ ~ ’ὔ ’ ἐλ , >) ~ a WAZ 
ἡμιουργῶν, ἵνα ἐν TH τότε χρόνῳ ἐλεγχϑέντες ἐκ τῶν ἰδί- 
, 3 , ~ ~ ς Q ~ ~ ~ ’ 
ων ἔργων ἀνάξιοι ζωῆς νῦν ὑπὸ τῆς τοῦ Seov χρηστότητος 
, qa.” ‘ a Ὁ τε 4 » ἰδύ 
ἀξιωδ ὦμεν, καὶ τὸ KAS ἑαυτοὺς φανερώσαντες ἀδύνατον 
- Ν , ~ ~ ~ ᾽ὕ ~ ~ 
10 εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Seov τῇ δυνάμει τοῦ ϑεοῦ 
} 4 ~ τι N δὲ λή Ν ς ¢ , 
υνατοὶ yevysoucv. ᾿Επεὶ δὲ πεπλήρωτο μὲν ἡ ἡμετέρα 
LO , 8 x , , Ὁ ς qs ies aN 
ἀδικία, καὶ τελείως πεφανέρωτο ὅτι ὃ μισδὸς αὐτῆς κόλασις 
, ~ ~ ee δ , 
καὶ Savaroe προσεδοκᾶτο, HALE δὲ 6 καιρὸς Ov Sede προέδε- 
r Α - Ν τ - a , en δύ (ὦ 
To λοιπὸν φανερῶσαι τὴν ἑαυτοῦ χρηστότητα καὶ δύναμιν (ὦ 
- “ ve ~ ~ 
τό τῆς ὑπερβαλλούσης φιλανϑρωπίας καὶ ἀγάπης τοῦ “εοῦ), 


> DF ἘΠ ars DENAS CO. , ὑδὲ & ’ ἀλλὰ 
OUK ἐμίσησεν ἡμᾶς OVOE ἀπώσατο οὐδὲ ἐμνησικάακησεν, αλλά 


EPISTLE TO DIOGNETUS. 91 


8 Ν ς , is 
ἐμακροδύμησεν, ἠνέσχετο, αὐτὸς τὰς ἡμετέρας ἁμαρτίας 
, δέ ς Q 10 es τὶ (ὃ λύ Ere ς ~ 
ἀνεδέξατο, αὐτὺς τὸν ἴδιον υἱὸν ἀπέδοτο λύτρον ὑπὲρ ἡμῶν, 
A e ΄ ~ Ψ Lf 4 v ς - - 
τὸν ἅγιον ὑπὲρ τῶν ἀνόμων, τὸν ἄκακον ὑπὲρ τῶν κακῶν, 
‘ , Ὁ Ἂν -Ξ δῶ Ν » ς Υ ~ 
τὸν δίκαιον ὑπὲρ τῶν ἀδίκων, TOV ἄφϑαρτον ὑπὲρ τῶν 2 
- a 1? πον - - ms Ἀ ” 
φϑαρτῶν, τὸν ἀϑάνατον ὑπὲρ τῶν ϑνητῶν. Ti γὰρ ἄλλο 
Α ς , ¢ ~ + “a, Nb Thr. , ? 3 
τὰς ἁμαρτίας ἡμῶν ἠδυνήπη καλύψαι ἢ ἐκείνου δικαιοσύνη 5 
? ’ an ὃ Ν AY ν᾿ , ¢ ~ x 9 
Εν τίνι δικαιωϑῆναι δυνατὸν τοὺς ἀνόμους ἡμᾶς καὶ ἀσε- 
- Coy Ὁ , ~ (oe - te Pp a ~ , 5 
βεῖς ἢ ἐν μόνῳ τῷ υἱῷ τοῦ Seod ; Ὃ τῆς γλυκείας ἀνταλ- 
τὸ πὲ μῆνας Simoupylagy δὲ τοῦ acta 
αγῆς; ὦ τῆς ανεξιχνιάστου δημιουργίας, ὦ τῶν ἀπροσδὸο- % 
4 ’ ~ τ ΘΙ; , , X ~ 5 , εχ 
κήτων εὐεργεσιῶν ᾿ ἵνα ἀνομία μὲν πολλῶν ἐν δικαίῳ ἑνὶ 
- ς A , , , 
κρυβῇ, δικαιοσύνη δὲ ἑνὸς πολλοὺς ἀνόμους ξικαιώσῃ. 
λέ πὶ Ly 2 A ~ , δε , ‘ IN ΡΥ τς 
ἔγξας οὖν ἐν μὲν τῷ πρόσϑεν χρόνῳ TO αὐδύνατον τῆς 
«ς ie ’ Ψ A ~ ~ ~ a \ ~ 
ἡμετέρας φύσεως εἰς TO τυχεῖν ζωῆς, νῦν δὲ τὸν σωτῆρα 
ὃ re ὃ Ν ay N ‘ OU ὙΡΡ Ὁ , > 
εἰξας δυνατὸν σώζειν καὶ τὰ ἀδύνατα, ἐξ ἀμφοτέρων ἐ[θου- 30 
λήϑ ae Ce Ae , > ~ , 8 ¢ ace ev 
HSH πιστεύειν ἡμᾶς τῇ χρηστότητι αὐτοῦ, αὐτὸν ἡγεῖσϑαι 
’ὔ fi ο , ~ 
τροφέα, πατέρα: διδάσκαλον, σύμβουλον, ἰατρόν, νοῦν, 
- ’ fe if Ν 5 - ων - 
φώς, τιμήν, δόξαν, ἰσχύν, ζωήν, περὶ ἐνδύσεως καὶ τροφῆς 
Q ~ 
μὴ μεριμνᾶν. 
3.8 , ’ 
10. Ταύτην καὶ σὺ τὴν πίστιν ἐὰν ποδήσῃς,κατα λάβοις 
vn ~ Ων 5 , ’ Ὅ A Ques 
Conclusion. ἂν πρῶτον μὲν ἐπίγνωσιν πατρος. yap JE0¢ 
Exhortation to a ae A eer wee cee τ 
Diognetus to τοὺς avSpwrove ἠγάπησε, OL OVE ἐποίησε τὸν " 
become a a ey -- , 49 = = 2 
Christian. κόσμον, οἷς ὑπέταξε πάντα τὰ ἐν [TH γῇ }» οἷς 
, 9} - - - Τ᾿ » \ oN ς- “ 
λόγον ἔδωκεν, οἷς νοῦν, οἷς μόνοις | vw | πρὸς αὐτὸν ὁρᾶν 5 
δ“ ἢ ἉὉ "5 - rot ’ id 7 δὴ Ν & Daa 2 
ἐπέτρεψεν, οὺς ἐκ THE ἰδίας εἰκονος ἔπλασε, προς OVE απέ- 
- A - - o) 3 - 
στειλε τὸν υἱὸν αὐτοῦ τὸν μονογενῆ, οἷς τὴν ἐν οὐρανῷ 
, 5 , Ν δώ - > ’ Ἄν 
βασιλείαν ἐπηγγείλατο καὶ δώσει τοῖς ἀγαπήσασιν αὐτόν. 
, ᾽ - “Δ - 
᾿Επιγνοὺς δὲ τίνος οἴει πληρωδήσεσναι χαρᾶς; Ἢ πώς 
2 ’ὔ A ω , ? πὰ ; Ν 
ἀγαπήσεις τὸν οὕτως προαγαπήσαντά σε; ᾿Αγαπήσας 6210 


μιμητὴς ἔσῃ αὐτοῦ τῆς χρηστότητος. Καὶ μὴ ϑαυμάσῃς 


92 EPISTLE TO DIOGNETUS. 


, , ἣν U ,ὕ - ’ 
εἰ δύναται μιμητὴς ἀἄνῶρωπος γενέσσαι “εοῦ. Δύναται 
» , ~ 5 a , = 
ϑέλοντος αὐτοῦ. Οὐ γὰρ τὸ καταδυναστεύειν τῶν πλη- 
5» , ~ ᾽ , 
σίον οὐδὲ τὸ πλέον ἔχειν βούλεσϑδαι τῶν ἀσϑενεστέρων 
in} ~ Ψ \ ¢ , , 
15 οὐδὲ TO πλουτεῖν Kal [ϑιάζεσξαι τοὺς ὑποδεεστέρους εὐδαι- 
ἘΞ » ὑδὲ ’ , δύ ’ , aq , 
μονεῖν ἐστιν, οὐδὲ EV τούτοις δύναταί TIC μιμήσασδαι Teor, 
~ ᾿] 4 ~ 5» Ὁ» ᾽ Φ.: ἢ 
ἀλλὰ ταῦτα ἐκτὸς τῆς ἐκείνου μεγαλειότητος. ᾿Αλλ’ ὅστις 
4 ~ , > δέ vr, e y - , b) , 
τὸ τοῦ πλησίον ἀναδέχεται apoc, ὅς ἐν ᾧ κρείσσων ἐστίν 
e Ν > ’ 3 - Οῃ, [7 «“Δ Ν - 
ἕτερον τὸν ἐλαττούμενον εὐεργετεῖν ἐνέλει, OG ἃ παρὰ τοῦ 
- x, Ν 9} - - > ὃ , ~ Δ: ἝΝ 
90 σεοῦ λαβὼν ἔχει, ταῦτα τοῖς ἐπιδεομένοις χορηγῶν SEC 
, ~ x, ’ Ἵ , 5) ~ m7 
γίνεται τῶν λαμβανόντων, οὗτος μιμητής ἐστι Seov. Τότε 
7 ?, ϑν Ἂς - dd ὌΝ ἍΝ ϑ > - x , 
“εάσῃ τυγχάνων ἐπὶ γῆς ὅτι YEog ἐν οὐρανοῖς πολιτεύεται, 
»»} ~ oa , » Ἂς ’; 
τότε μυστήρια Seov λαλεῖν ἄρξῃ, τότε τοὺς κολαζομένους 
ae, ~ ἈΝ tor ΒΞ , a Ν ς .3 Ψ NAGS. 
ἐπὶ τῷ μὴ VéAELY ἀρνήσασϑαι Seov καὶ ἀγαπήσεις καὶ Sav- 
4 , ~ >) (a ~ , ~ , 
25 μάσεις, TOTE τῆς ἀπάτης τοῦ κόσμου Kal THE πλάνης κατα- 
) ’ 7 χὰ ‘ Ar ea 5" τὶ - ζῇ " - e ~ 
γνώσῃ, ὅταν TO aAnswg ἐν οὐρανῷ ζῆν ἐπιγν ᾧ ς, ὅταν τοῦ 
~ " 7™N ’ 
δοκοῦντος ἐνθάδε ϑανάτου καταφρονήσῃς, ὅταν τὸν ὄντως 
Q7 aA_~ e\ ΄ - , 
Savarov popnsne, ὃς φυλάσσεται τοῖς κατακρισησομένοις 
tic Q ~ ‘ , se ; “Ὁ Q ὃ Qa? 5 - a 
¢ τὸ TUP τὸ αἰώνιον, ὃ τοὺς παραδοδέντας αὐτῷ μέχρι 
έλ Α Na aaa x ς , CaN ὃ ’, 
80τέλους κολάσει " τότε τοὺς ὑπομένοντας ὑπὲρ δικαιοσύνης 
’ ΕῚ - 4 ἣν A 4 er 
ναυμάσεις TO πῦρ TO mpda|Kkaipov |, καὶ μακαρίσεις, ὕταν 


, ~ Ν - 5» - 
EKELVO τὸ TUP eTLYVWC. δ᾽ το Ἦν 


[11. Οὐ ἕένα ὁμιλῶ οὐδὲ παραλύγως ζητῶ, ἀλλὰ ἀπο- 


ae ἊΝ , ae , διδά 
Addition by an- GTOAWV YEVOMEVOC MAVHTIC γίνομαι οιἰοασκα- 
other hand. ES "ὦ - 
Τ speak with au- λὸς ἐσνῶν, τὰ Tapacodévra ἀξίως ὑπηρετῶν 
thority. 1 know 


τ . = >) ~ 
whereof Laftirm. γινομένοις ἀληϑείας μαδηταῖς. Τίς γὰρ ὀρ- 
A ~ a ὡς 
δ ῶς διδαχϑεὶς καὶ λόγῳ προσφιλὴς γενη ϑεὶς οὐκ ἐπι- 


ζητεῖ σαφῶς μαϑεῖν τὰ διὰ λόγου δειχϑέντα φανερῶς μα- 


EPISTLE TO DIOGNETUS. 93 


~ Cy 5 , ς x ’ ’ , ~ 
“ηταῖς, οἷς ἐφανέρωσεν ὃ λύγος φανείς, παρρησίᾳ λαλῶν, 
ra Q 93 ’ ἈΝ ? 5 - δὲ δι », ἌΝ 
ὑπὸ ἀπίστων μὴ νοούμενος, μασηταῖς δὲ διηγούμενος, οἱ 
Q x Qa?’ ς >) > ~ of ‘ , 2 
πιστοὶ AoylowévTEg UT αὐτοῦ ἔγνωσαν πατρὺς μυστήρια: 
ἫΝ - a} » ! “ὦ ὁ \ ΄ ~ 
Ot χάριν ἀπέστειλε λόγον, ἵνα κύσμῳ φανῇ ᾿ ὃς, ὑπὸ λαοῦ 10 
>) , ὃ \ ἢ A Αι τ 6 NE io! ~ “ f 
ατιμασδείς, διὰ αποστύλων κηρυχδείς, ὑπὸ ἐδνῶν ἐπιστεύ- 
“ ς >] >} ᾿ ~ ς 4 4 x a 
Sn. Οὗτος ὁ am ἀρχῆς; 6 καινὸς φανεὶς καὶ παλαιὸς 
ς Ἄ / ο c 
εὑρεδείς Kul πάντοτε νέος ἐν ἁγίων καρδίαις γεννώμενος. 
Ἕ 9 ς , 3 τ 
Οὗτος ὁ ἀεί, ὁ σήμερον υἱὸς λογισϑείς, Ov οὗ πλουτίζεται 
¢ " cA , Q nee ς ἣν “ΕΝ , ς , λ ϑύ 
ἡ ἐκκλησία καὶ χάρις ἁπλουμένη ἐν ἁγίοις πληϑύνεται, 15 
- - Δ 
παρέχουσα νοῦν, φανεροῦσα μυστήρια, διαγγέλλουσα και- 
“ ~ > - - Δ. μα 
ρούς, χαίρουσα ἐπὶ πιστοῖς, ἐπιζητοῦσι δωρουμένη, οἷς 
o , 5 ὋΝ , ὑδὲ 7] Ἴ , 
ὕρκια πίστεως οὐ Φραύεται οὐδὲ ὅρια πατέρων παρορίζε- 
Ei , ἣν wD Ν - , ᾽ 
ται. Εἶτα φύβος νόμου ἄδεται καὶ προφητῶν χάρις γινώ- 
Ν > Ki , τὸ Ν > , 
σκεται καὶ εὐαγγελίων πίστις ἵδρυται καὶ ἀποστύλων 20 
2 v4 5 Q ~ \ 
παράδοσις φυλάσσεται καὶ ἐκκλησίας χαρὰ σκιρτᾷ. Ἣν 
, ~ ΕῚ \ ~ of as 
χάριν μὴ λυπῶν ἐπιγνώσῃ ἃ λόγος ὁμιλεῖ, de ὧν βούλεται, 
e ~ ?, 
ὅτε SéXe. Ὅσα yap δελήματι τοῦ κελεύοντος λόγου ἐκι- 
- \ ’ 5 ? ~ » 
νήδημεν ἐξειπεῖν μετὰ πόνου, ἐξ ἀγάπης τῶν ἀποκαλυφϑέν- 
των ἡμῖν γινόμενα ὑμῖν κοινωνοί. 25 
~ “ ‘ ~ , 
12. Οἷς ἐντυζόντες καὶ ἀκούσαντες μετὰ σπουδῆς εἴσεσϑε 
e ~ τ - > ~ 
Read and heark- Ooa παρέχει ὁ Ve0g τοῖς ἀγαπῶσιν Op suc, 
en, and you will ᾿ a Ὰ = ; 
learn. οἱ YEVOMEVOL παράδεισος τρυφῆς, παγΎκαρπον 
δ΄. - ,’ ~ 
ξύλον, εὐδαλοῦν, ἀνατείλαντες ἐν ἑαυτοῖς, ποικίλοις Kap- 
Se ᾽ 2 Ἢ A τὰ ἌΓ - , Eur ae 5 
ποῖς κεκοσμημένοι. “Ev yap τούτῳ τῷ χωρίῳ ξύλον γνώ- | 
’ὔ - ’ - ν >) » - » 
σεως καὶ ξύλον ζωῆς πεφύτευται ᾿ ἀλλ᾽ οὐ τὸ τῆς γνώσεως 
J ~ TAK Ὁ = i Ν ’ ~ O 5 δὲ Ν ” \ 
αναιρεῖ, a ἡ παρακοὴ ἀναιρεῖ. ὑυδὲ γὰρ ἄσημα τὰ 
, ς a 4 , >. '3 ~ Carn , Ἁ , 
γεγραμμένα, ὡς Leng ἀπ᾽ ἀρχῆς ξύλον γνώσεως καὶ ξύλον 
Ue <a) Ἃ ὃ ’ > , ὃ \ , ‘ 
ζωῆς ἐν μέσῳ παραδείσου ἐφύτευσε, διὰ γνώσεως ζωὴν 


° ὃ , αν Q Saas ~ ’ δν.5 9. 3 ~ Na 
ETLOELKVUC 1) μὴ KAVAPWC χρησάμενοι Ol AT apxXnue τ av?) 10 


94 EPISTLE TO DIOGNETUS. 


~ «(Ὁ , b] X ‘ Ν » ’ 
τοῦ ὄφεως γεγύμνωνται. Οὐδὲ γὰρ ζωὴ ἄνευ γνώσεως, 
ἊΣ - 5 , - ’ ~ \ 
οὐδὲ γνῶσις ἀσφαλὴς ἄνευ ζωῆς ἀληϑοῦς. Διὸ πλησίον 
’ \ , , 5 
ἑκάτερον πεφύτευται. Ἣν δύναμιν ἐνιδὼν ὃ ἀπόστολος, 
, ” 7] , ’ , Ν φ , 
τήν τε ἄνευ ἀληϑείας προστάγματος εἰς ζωὴν ἀσκουμένην 
- ΄ Se ~ Ξ 
τὸ γνῶσιν μεμφύμενος, λέγει" Ἢ γνῶσις φυσιοῖ, ἡ δὲ ἀγάπη 
5 = tr Q , “Ὁ, ” , 3, 
οἰκοδομεῖ. ὋὉ γὰρ νομίζων εἰδέναι τι ἄνευ γνώσεως ἀλη- 
τς 2-1 EN , € Ν - ~ 5 ” ae LG ‘ ~ 
Sove καὶ μαρτυρουμένης ὑπὸ τῆς ζωῆς οὐκ Eyvw* ὑπὸ τοῦ 
- " = ᾿ 
ὄφεως πλανᾶται, μὴ ἀγαπήσας τὸ ζῆν ὁ δὲ μετὰ φόβου 
5 Ν Ν Ν ’ ~ J 3 9 wm , A 
ἐπιγνοὺς Kal ζωὴν ἐπιζητῶν, ἐπ᾽ ἐλπίδι φυτεύει, καρπὸν 
- , - 

ο προσδοκῶν. "Hrw σοι καρδία γνῶσις, ζωὴ δὲ λόγος ἀλη- 
, , Chew eet A oT ad: 
SHC, χωρούμενος. Ov ξύλον φέρων καὶ καρπὸν [αἱ]ρῶν 
“2 aN Ν Ἂς - a , Fen ” Ἢ .“ 
τρυγήσεις ἀεὶ τὰ παρὰ Yew ποδούμενα, ὧν ὄφις οὐχ ἅπτε- 

>) vv . 
tau’ οὐδὲ πλάνῃ συγχρωτίζεται Eva οὐδὲ φϑείρεται, ἀλλὰ 
, ΄ 5 Ν ? , ene δ 

παρδένος πιστεύεται" Kal σωτήριον δείκνυται, καὶ ἀπόστο- 

, ~ \ , / , N 
25 Ao. συνετίζονται, Kal TO κυρίου πάσχα προέρχεται, Kal 
Q 7 XQ Ν 2 ¢ Ψ ἃς. ἊΝ , 
κηροὶ συνάγονται Kal μετὰ κύσμου ἁρμόζονται, καὶ διδά- 

5 2) “- x a ἝΞ 

σκων ἁγίους ὁ λόγος εὐφραίνεται, δι’ οὗ πατὴρ δοξάζεται 


- - ? , 
ᾧ ἡ δύξα sic τοὺς αἰῶνας. Anny. | 


ANALYSES AND NOTES. 





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THE FIRST APOLOGY. 


THE date of the First Apology has always been a mat- 
ter of dispute. The extremes vary between 138 and 160, 
between the accession of Antoninus Pius and the last year 
of his reign. 

Semisch maintains that the absence of the designation - 
of Caesar from the name of M. Aurelius in the address 
proves that the Apology was composed between 138 and 
139; that is, after the accession of Antoninus Pius and 
before the elevation of M. Aurelius to the rank of Caesar. 
But this argument falls away if we read with Ueberweg 
and others καὶ Καίσαρι Οὐηρισσίμῳ in ¢. 1, 2. 

On the other hand, recent critics, Ueberweg, Cavedo- 
ni, Bohringer, Volkmar, and Keim, insist on a later date. 
Before 147 Marcionism had not spread so widely as is 
represented by Justin himself (cc. 26, 58), and the whole 
tone of Justin towards Marcion has the bitterness of per- 
sonal controversy ; and if the Apology was written at 
Rome, as Eusebius asserts, the date of Marcion’s work 
at Rome, which did not begin to be felt before 142, 
must go far to determine the question. Too much stress 
must not be laid on Justin’s statement that 150 years 
had passed since the birth of Christ, for Justin’s chronol- 
ogy is not the most accurate; but this date coincides 
most remarkably with the nine hundredth year of the 
city, 147 A.D., when M. Aurelius, on occasion of the ludi 
saeculares, was made tribune and joint regent. A fitter 
opportunity could hardly have been found for our Chris- 
tian philosopher to present his remonstrance in the name 


98 THE FIRST APOLOGY. 


of piety and philosophy against the shameless treatment 
to which the Christians were subjected. 

The argument drawn from the surname of Lucius Ve- 
rus is of little weight either way. The title was merely 
official; and in point of fact the boyhood of Verus, ac- 
cording to his biographer, was marked by unusual love 
of literature. 





ANALYSIS OF THE FIRST APOLOGY. 
(After Otto.) 
The First Apology may be divided into three parts. 
I. In the First Part Justin shows— 
1. That the Christians ought not to be condemned 
without a fair hearing. 
2. That they are innocent of all crime. 
II. In the Second Part he gives the arguments for the 
truth of the Christian religion. 
III. In the Third Part he describes the worship of the 
Christians. 


I. After the address (c.1) Justin boldly demands jus- 
tice (c. 2), and claims for the Christians the privileges of 
all defendants (¢. 38). It is unjust to condemn Chris- 
tians for the mere name’s sake without hearing their case 
(c.4)—an injustice which is to be traced to the instigation 
of the demons (c.5). The Christians are no atheists ; 
they worship God the Father, the Son, the Holy Spirit 
(ς. 6). Ifsome Christians have been convicted of crime, 
the innocent are not to be punished for the guilty (ὁ. 7). 
Nay, the innocence of the Christians is the more manifest 
in that they prefer death to falsehood (c. 8. Nor are 
the Christians to be blamed for their refusal to worship 
images—an absurd worship (ὁ. 9); nor for believing that 
God does not need their gifts—God the creator of all 


ANALYSIS. 99 


- things (6, 10). The state has nothing to fear from them. 
Christ’s kingdom is not of this world (6. 11). No bet- 
ter subjects of the Empire than the Christians (6. 12), » 
To show the proper attitude of the question in its polit- 
ical bearings, Justin goes back to the refutation of the 
charges which he has already repelled, re-affirms that 
the Christians are not atheists, and emphasizes the puri- 
ty of their worship of Father, Son, and Holy Ghost 
(c. 13); the wonderful change in character and life since 
they forsook the service of demons (c¢. 14); and brings 
forward some of the great doctrines of Christ, which 
are scrupulously observed by the Christians—of chastity, 
of love to all, of charity to the poor (c. 15); of patience, 
of the avoidance of swearing (c.16); of obedience to 
kings, of payment of tribute (c.17). If such citizens as 
these are to be despised, the Martyr, rising to prophetic 
height, threatens the Emperors with judgment to come, 
which even the Gentiles believe, how much more the 
Christians, who also hope for the resurrection of the 
body (¢.18)—no more difficult thing for God than crea- 
tion itself (c. 19). Doctrines akin to this Gentiles have 
taught. Hence it is not just that the Christians alone 
should be persecuted (c. 20). In like manner there is no 
absurdity in what the Christians teach concerning the 
Son of God, his generation, incarnation, death, resurrection, 
and ascension, in view of the manifold extravagances of 
the poets concerning the sons of Zeus (ce. 21, 22). 


If. Justin undertakes to prove three things: 

1. That truth is taught by the Christians alone. 

2. That the Son of God was truly incarnate. 

3. That the fables of mythology were invented by 
demons to discredit the advent of Christ, and make that 
appear to be a fable likewise (c. 23). 


100 THE FIRST APOLOGY. 


1. Truth is taught by the Christians alone because they 
alone are not allowed to say what others say. Others 
may worship what they will. Zhey are persecuted by 
reason of the truth (c. 24). Next, because it is love of 
the truth alone that makes them worship the true God 
in the face of death (c. 25). Finally, because those who 
corrupt the truth of the Christian religion by errors do 
not suffer persecution. [Digression, which in a more 
methodical writer would give rise to a suspicion of dis- 
location.| The mention of charges of gross immorality 
brought against the heretics suggests to Justin a new 
exemplification of the purity of the true Christian life. 
Christians are so far from committing crime that they do 
not deem it right even to expose infants (c. 27). Those 
who slander Christians are doing themselves grievous 
hurt, and will be sent into hell-fire with the devil and 
his host (ce. 28). The Christians do not engage in mar- 
riage except for the sake of begetting children; and if 
they abstain from marriage, they preserve their chastity 
inviolate (c. 29). 7 

2. The Son of God was truly incarnate. This is 
proved by various prophecies (ec. 30-35), for the inter- 
pretation of which Justin gives certain rules (ὁ, 36), 
with instances in which the Father speaks (c. 37), the 
Son (c. 38), the Holy Spirit (c. 38). To these he adds 
prophecies concerning the apostles (c. 40), the kingdom 
of Christ (c. 41), and remarks by the way that in the 
prophetic writings the future is often represented as the 
past (c. 42). But fatalism is by no means the result of 
these predictions (0. 48) ; man’s will is free (c. 44). Jus- 
tin then speaks of Christ’s ascension as foretold by the 
prophets (c. 45), and maintains that those who went 
astray from the truth before the incarnation of Christ 
were responsible, as the seeds of the Logos were in all 


ANALYSIS. 101 


(c. 46). He then proceeds to the prophecies of the siege 
of Jerusalem (6. 47), of Christ’s power (c. 48), of the con- 
version of the Gentiles and the reprobation of the Jews 
(c. 49), of Christ’s death and resurrection (c. 50), and in- 
effable generation (¢.51). From the fulfilment of these 
prophecies he concludes that those which have not been 
fulfilled must be considered as confirmed (c. 52), for all 
can see with their own eyes the fulfilment of the proph- 
ecies concerning the conversion of the Gentiles and the 
reprobation of the Jews (ὁ. 53). 

3. The fables concerning the sons of Zeus have been 
invented by the inspiration of demons in order that the 
coming of the Son of God might seem to be a fable, and 
these fables have been spread abroad by poets as it were 
in imitation of divine prophets (c. 54). Nevertheless the 
demons did not suspect the mystery of the cross, the 
power and use of which are commended by various ob- 
jects of great importance (c. 55). With the same end in 
view, the demons put forward Simon, Menander, Marcion 
(c. 56); and failing in much, they have succeeded in mak- 
ing the Christians hated by the wicked. But what is 
death to the Christian ? (c.57). The true objects of pity 
are not the Christians, but those who become the prey 
of the godless doctrines of the heretics and the evil spir- 
its, who inspire them. The only safeguard against this 
danger is a pure life (c. 58). Such truth as the heathen 
world has is derived truth. So Plato has borrowed from 
the books of Moses what he taught concerning the crea- 
tion of the world (c. 59), the chiasm of the Son, and the 
mystery of the third about the third (ce. 60). 


III. Justin now sets forth how the Christians conse- 
crate themselves to God in baptism (c. 61). To the imi- 
tation of this rite, so far as it was foreshadowed in the 


102 THE FIRST APOLOGY. 


prophetic books, are due the sprinklings and washings 
of the Gentiles. Likewise they learned from what Christ 
said to Moses the putting off their shoes when they en- 
tered their temples (c. 52)—from what Christ said, for it 
was Christ that appeared to Moses, the Son, not the Fa- 
ther. But the Jews, who maintain that it was the Father, 
know neither Father nor Son (0. 63). To the cunning de- 
vice of the demons are further due the fables concerning 
Persephone and Athena (c. 64). Justin next sets forth 
how the first eucharist after baptism is celebrated (ὁ. 65), 
what it means (ὁ. 66), and the whole course of proceed- 
ing in the assemblies of the Christians (c. 67). 

In conclusion, he urges the Emperors to act with can- 
dor and justice, and subjoins a rescript of Hadrian in 
favor of the Christians (c. 68). 


NOTES. 


ABBREVIATIONS. 
A=First Apology. 
B=Second Apology. 
D. 8.=Douglass Series. 
EK. ad D.=Epistula ad Diognetum. 
L. H.=Latin Hymns (Douglass Series). 


TIPQTH: Both MSS. have δευτέρα. The citations in Eusebius 
prove that this was the first, and it has long been edited as such. 
It is often called Apologia Maior. TIPOTEPA would be more cor- 
rect than IIPOTH. 

1. ADDRESS. 

1. Εὐσεβεῖ: Lat. Pio. The origin of this surname is much 
disputed. See Class. Dict. 

2. Σεβαστῷ: A translation of Augustus. Augustus was origin- 
ally a religious word, usually combined by Cicero with sanctus. 
Σεβαστῷ Ἐὐσεβεῖ is the more common order (Volkmar). —Kaioa- 
pt: For Καίσαρι, καὶ Οὐηρ. Sylburg, Ritter, Cavedoni, and Ueber- 
weg would read καὶ Καίσαρι Οὐ. (See p. 97.) ---Οὐηρισσίμῳ : M. 
Aurelius Antoninus. His name was at first M. Annius Verus. 
Hadrian called him playfully Verissimus. 

3. ΔΛουκίῳ : L. Ceionius Commodus, afterwards the emperor L. 
Aurelius Verus. He was the son of Aelius Caesar, who had been 
adopted by Hadrian, but died before his adoptive father. When 
Hadrian thereupon adopted Antoninus Pius, he required him to 
adopt M. Annius Verus and L. Ceionius.—¢ir0gédo: Surname 
common to the two princes. Eusebius, who cites this passage 
(H. E. 4, 12), reads φιλοσόφου to ies Εὐσεβοῦς ; but there is no 


104 NOTES. 


real difficulty in using the attribute of a lad, even if the Apology 
be put in 138-9 with Semisch, instead of after 147 with Volkmar. 

4, ἐραστῇ : Ἔρως is passionate love (love of the sexes); hence 
ἐραστής is complimentary when the object is noble. Comp. ὁ 
ἔρως τῆς ὑπερβαλλούσης καϑαρότητος, Orig. c. Celsum, 1,26. Justin 
himself is called by Euseb. H. E.4, 8: γνήσιος τῆς ἀληϑοῦς φιλοσοφί- 
ac ἐραστῆς.--ἱερᾷ . . . συγκλήτῳ : Senatus ordo ille sanctissi- 
mus, Quint. Declam. 32 29 ,p. 669. Lura magistratusque legunt san- 
etumque senatum, [Verg.| Aen. 1,426. Otto comp. Cic. Div. 1, 12, 
20; Hor. Od. 4,5,3; Τὰν. 11, 29. 

5. Ῥωμαίων : This is not the only combination in which the 
gen.is preferred in Greek, the adjective in Latin.—rév é« παντὸς 
γένους ἀνθρώπων : ‘Men of every race.’ Christianity had spread 
very widely. See cc. 31. 40; also Ep. ad 1Ὁ. Ὁ, and the classic 
passage in Tertull. Apol. 37 (p. 91 Ὁ. 8.) : Hesterni sumus et vestra 
omnia implevimus, etc. 

6. ἐπηρεαζομένων : Aristot. Rhet. 2,2: ἔστιν ὁ ἐπηρεασμὸὺς ἐμπο- 
δισμὸς ταῖς βουλήσεσιν, οὐχ ἵνα τι αὐτῷ ἀλλ᾽ ἵνα μὴ ἐκείνῳ. Hence 
the translation of δας. ὅ, 44: ὑπὲρ τῶν ἐπηρεαζόντων ὑμᾶς, ‘ de- 
spitefully use you,’ a passage which Justin evidently had in 
mind. Comp. Athenag. Suppl. 2, 6: ὑμῶν ἤδη ἔργον ἀποσκευάσαι 
ἡμῶν νόμῳ τὴν ἐπήρειαν. Also 9,36. 

7. ἸΠρίσκου : Ἰουστῖνος ἸΤρίσκου simply denotes the origin, ὁ IIpi- 
σκου would serve to distinguish, as τοῦ (υἱοῦ) Βακχείου below.— 
Pdaovias Néas πόλεως : The modern Nabliis, near the ruins of the 
ancient Sichem. It was called Flavia in honor of Flavius Ves- 
pasianus (Vespasian). 

8. τῆς Συρίας Παλαιστίνης : We should expect Συρίας τῆς Mada 
στίνης (comp. Herod. 3, 91), and this is the order in Eusebius. 
Chorographic genitive.—eis αὐτῶν av: We owe the wy to Eusebi- 
us. ‘Being one of them,’ not ‘who am one of them.’ The par- 
ticiple without the article is seldom used as the identifying rel- 
ative, and usually shows a closer connection.—mpoodavyow : ‘Ad- 
dress.’ See c. 68, 12. 

9. ἔντευξιν : In this sense of ‘ petition’ (originally ‘interview ’) 
the word is very common in later Greek.—eroinpat: Ποιεῖσϑαι 
with abstracts is used in the same sense as the corresponding 
verb. So ἔντευξιν ποιεῖσϑαιξεἐντυγχάνειν. Only this turn has the 


THE FIRST APOLOGY. C. 2. 105 


advantage of number and article and other modifiers. See In- 
“dex for examples. 


2. JUSTIN DEMANDS JUSTICE. 

1. κατ᾽ ἀλήθειαν Ξεἀληϑῶς. 

2. στέργειν : So Plato, De Republ. 6,485 Ο: τὴν ἀλήϑειαν στέρ- 
γειν. Στοργή is natural affection, explained by Athenag. Res. 12, 
49: ὁλκῇ τινι φυσικῇ καὶ στοργῇ κινούμενος. Στέργειν and ἀγαπᾶν 
are often used alike, whereas gAciyv—according to Bugge and Cur- 
tius (Studien, 6, 426), fr. sva, swus, ‘own’—is more familiar, ἐρᾶν 
more passionate. —dtmayopeve.: Later writers are very fond of 
compounds of ἀγορεύειν in all the tenses. ‘Yzay. ‘ dictate,’ liter- 
ally; then figuratively, c. 12, 31. 

3. παραιτουμένους : ‘Asking to be excused from,’ ‘ deprecating’ 
(Plat. Protag. 858 A), then ‘declining,’ ‘refusing, as here. A 
common use from Polybius on, often in Plutarch. Comp. 2 Tim. 
2, 23; Athenag. Res. 16, 77.---παλαιῶν: Not πολλῶν as Joannes 
Damascenus cites it. Much stress was laid by the opponents of 
Christianity on its novelty. See E.ad D.1. Comp. the answer 
of Clem. Alex. Protrept. 1,6: παλαιὰ ἡ πλάνη, καινὸν δὲ ἡ ἀλήϑεια 
φαίνεται. ἸΤαλαιός (vetus) refers to duration, ἀρχαῖος (antiquus) to 
origin. Donaldson (New Crat. p. 15) illustrates the difference 
happily by a slight change in a verse of Sophocles (Trach. 555) 
to describe a bone of the Deinotherion: ὀστοῦν παλαιὸν ἀρχαίου 
ποτὲ Snodc. Comp. Hebr. 8, 19.---ἐἁξακολουθεῖν : There is possibly 
a touch of servility in the compound. But comp. c. 10, 16. 

4, av: ’Edy (ἤν, ἄν) introduces a form of conditional propo- 
sition, which may be called the anticipatory condition. This 
is the common form, 1. Of the future condition; 2. Of the uni- 
versal condition (good for all time). Anticipation is not ex- 
pectation. Expectation looks forward. Anticipation treats the 
future as present. Though there is no necessary ‘prospect of 
realization,’ a misleading phrase, the anticipatory condition is 
used chiefly in practical matters, and is the invariable form in 
laws (legal condition).—gatAat: The regular antithesis of gai- 
dog 15 σπουδαῖος, 6. g. in Athenagor. Res. 19, 92.—ph ἕπεσθαι: The 
regular negative of the infinitive as such, that is, as a verbal 
noun, is μή. Here it is an object. 


106 NOTES. 


7. κἄν: Kai εἰ, ‘even if, gives an extreme case; εἰ καί, ‘albe- 
it,’ presents a proposition as a matter of indifference, but εἰ καί 
varies. Κἀνξεκαὶ ἐάν is so common a formula that it is often used 
where ἄν is not wanted, and is often simply=kai. 

8. ὅτι λέγεσθε: Depends on ἀκούετε. ‘You hear that you are 
called.’ As ἀκούειν itself familiarly means ‘hear one’s self called,’ 
‘be called,’ Stephanus proposed to drop ori AéyeoSe and mend 
Justin’s Greek—no superhuman task. 

10. εἰ δὲ καὶ ὑπάρχετε: Ei here is ‘ whether’=‘ whether or no,’ 
as often; cai,‘ actually,’ ‘really.’ Ὑπάρχειν, originally of a ‘ basis,’ 
‘something to fall back on,’ fades gradually after Demosthenes 
into a mere copulative verb. 

11. κολακεύσοντες : The fut. part. with a verb of motion im- 
plies purpose. The purpose lies in the peculiar combination, 
for with other verbs we must be used. 

12, οὐδὲ πρὸς χάριν ὁμιλήσοντες : Comp. Plat. Gorg. 521 A: πρὸς 
χάριν ὁμιλήσοντα . . . κολακεύσοντα. --- ἀπαιτήσοντες : Notice the 
boldness in ἀπ-. 

13. ἀκριβῆ καὶ ἐξεταστικὸν λόγον : Comp. Plat. Critias, 107 D: ra 
ϑνητὰ ἀκριβῶς ἐξετάζομεν. ᾿Εξέτασις often of a judicial exam- 
ination. 

14. προσεληλύθειμεν : We should expect the perfect, which 
Otto has in his last edition (1875), but occasionally the composer 
of a letter in Greek takes the point of view of the receiver, as in 
Latin. Grabe cites Athenag. Suppl. 2, and Thirlby, Theophil. ad 
Autolyc. 3, 4,as an imitation of this passage.—riv κρίσιν ποιήσα- 
σϑαι: ὁ. 1, 9.—ph... κατεχομένους : The negative here is regular, 
as the participle belongs to the infinitive.—mpodype καὶ ἀνϑρωπα- 
ρεσκείᾳ : Πρόληψις not in its philosophical sense, but—‘ prejudice,’ 
praesumptio, Tertull. Apol. 49 (p. 111 D.8.). Comp. κατὰ κοινὴν 
πρόληψιν, Athenag. Suppl. 5,17; combined with φιλονεικία, Ori- 
gen, c. Cels. 1, 52. ᾿Ανϑρωπαρέσκεια, not a classic word; comp. 
Eph. 6,6; Col. 3, 22. 

15. χρονίᾳ: The adjective where we should use the adverb. 

10. καθ᾽ ἑαυτῶν Ξεκαϑ᾽ ὑμῶν αὐτῶν. The reflexive of the third 
person is often used for the other two, especially in the plural, 
as we say, ‘I hate self.’—mpds οὐδενός : Ipdc is a favorite preposi- 
tion with persons, wider than ὑπό with the passive. See c. 4, 84. 


THE FIRST APOLOGY. C. 3. 107 


17. πείσεσθαι Sivacda.: Verbs of will and power (auxiliary 
verbs) seldom take the fut. inf., the use of which tense is chiefly 
confined to oratio obliqua relations. Occasional exceptions oc- 
cur. So notably in Thucydides, 1, 27; 3,28; 6, 6. 57. 

18. λελογίσμεθα : Verbs of reflection and calculation may take 
the construction of verbs of thinking, in which case they take 
the inf. as here, or of verbs of knowing, in which case they take 
ὅτι (ὡς) With the ind., as in cc. 8,1; 12,41; 19,14; or the parti- 
ciple, c. 40, 19.---ἐλεγχώμεϑα : Ἔλεγχός ἐστι προφορὰ ἁμαρτίας εἰς 
τὸ μέσον φέρουσα, Clem. Alex. Paedag. 1, 9, 78. 

19, διεγνώσμεθα : The combination of ἤν with subj. and ind. is 
rare. Ei must be understood with the ind. as ἐάν with the subj. 
in the combination εἰ w. ind. and subj.—daoxretvar: The sentiment 
is found in Plato. Socrates says (Apol. 30 C): ἐμὲ μὲν γὰρ οὐδὲν ἂν 
βλάψειεν οὔτε Μέλητος οὔτε "AvuToc* οὐδὲ yap ἂν δύναιτο. The lan- 
guage, with its effective rhetorical position, is traditional. ᾿Ἐμὲ δὲ 
"Avutoc καὶ Μέλητος ἀποκτεῖναι piv δύνανται, βλάψαι δὲ ob, Epictet. 
Enchir, 53,3; Diss. 1, 29,18; ὃ, 2. 1; 5,8. 231.. Comp. Max. Tyr. 
Diss. 18,8; Origen, c. Cels. 8, 8. 


3. RIGHT TO A Farr TRIAL. 


1. δόξῃ : Δοκεῖν more commonly means ‘seem’ than ‘think;’ the 
more usual construction would be, μὴ ἄλογος φωνὴ δόξῃ τινὶ ταῦτα. 

2. ἀξιοῦμεν : Here in its proper 56186. ---ὠκατηγορούμενα αὐτῶν : 
Verbs which take the gen. of the person and acc. of the thing 
retain the gen. when turned into the passive. Karnyopety not in- 
variably in a bad sense. Seec.4,4. αὐτῶν-Ξετῶν Χριστιανῶν. 

3. ἔχοντα : Verbs of perception (knowing and showing) take 
dre OY we With the finite verb of intellectual perception (c. 2, 8), 
the participle of actual or intellectual perception. There are 
exceptions, but in view of the mass of examples the exceptions 
vanish. But in later Greek the line between verbs of percep- 
tion and verbs of conception (thinking) is often effaced.—dzroSe- 
κνύωνται : The tendency in the decline of a language is towards 
a mechanical syntax, as, for instance, in American English; 
hence often in later Greek neut. pl. with a plural verb. See cc. 
50,10; 52,7. In a classic writer the plural might be justified 
by the variety of the charges. 


108 NOTES. 


4, κολάζεσθαι: Κόλασις ψυχῆς ϑεραπεία ἐπὶ ἁμαρτήματι γενομένῳ, 
[Plato] Deff. 410. The philosophical distinction between κόλασις, 
‘chastisement,’ and τιμωρία, ‘punishment,’ the one reformatory, 
the other punitive (Ar. Rhet. 1,10, 17; Aul. Gell. 6, 14), is often 
practically neglected. See Ast on Plato, Protag. 324 B; Clem. 
Alex. Paed. 1, 8,70. K.and r.combined,c. 43,4; B 8, 12.—:mpémov 
ἐστίν : When the participle is used in the predicate, it regularly 
beeomes an adjective. So πρέπων often. So μέλον ἐστί, c. 44, 39; 
ἐξόν ἐστι, Cc. 66,2. But comp. c. 19, ὅ.--ἄλλον ye κολάζειν : So 
Beckmann for the untenable μᾶλλον δὲ κολάζειν, Which some edi- 
tors have tortured themselves to explain, others (Sylburg, Maran) 
have tried to emend, yet others (Thirlby, Otto) have thought it 
best to drop. ‘We think it meet that we should be punished as 
it is proper to punish any other.’ We expect the same measure 
to be meted to us as to other offenders. The omission of μᾶλλον 
δὲ κολάζειν is ticklish in view of the parallel in Athenag. Suppl. 
— 2,6: κολάζεσϑαι οὐ παραιτούμεϑα ἀλλὰ Kai ἥτις πικροτάτη Kai ἀνηλεὴς 
τιμωρία ὑπέχειν ἀξιοῦμεν, AN evident exaggeration of our passage. 
In his last edition Otto has accepted the conjecture of Bellios, we 
πρέπον ἐστὶν ἁλόντας (for τοὺς ἁλόντας) κολάζειν. 

5. et... ἔχοι: Εἰ with ορί. ἴῃ the protasis and the opt. and ἄν 
in the apodosis is the ideal condition of the Greek language. It 
is one of the commonest and steadiest forms, equivalents being 
less freely employed for the opt. with ay. It is the condition of 
the fancy, and is chiefly used for illustration, or when an ele- 
ment of hope or fear (wish) comes in. In later Greek εἰ with 
the opt. is not so sharply distinguished from ἐάν with the subj. 
as in the classic period, and occasional deviations are to be found 
in all stages.—éyor=dtvairo. No over-subtle distinction is to be 
made, as is shown by Xen. Oec. 1, 2, where ἔχοιμεν ἄν--εδυναίμεϑ᾽ ἄν. 

6. φήμην : Remember that to the Greeks φήμη was far more 
mysterious and potent than ‘rumor’ is to 118.---πονηράν : Tovnpdc 
=6 δραστικὸς τοῦ κακοῦ. II. is ‘ troublesome,’ ‘mischievous,’ as φαῦ- 
λος is ‘ worthless,’ ‘vile ;’ used of persons or personified things. 
In Plato it is opposed to χρηστός, combined with ἄχρηστος, αἰσχρός. 

7. ἑαυτούς -οὑμᾶς αὐτούς. See c. 2, 16.—ot οὐ κρίσει κτέ.: The 
negative of the causal relative in classic Gr. is regularly οὐ, but 
as the cause may be based on character, and thus conceived as 


THE- FIRST, APOLOGY: 6. 8. 109 


a condition (logical), the negative μή is occasionally found even 
in the best times with the causal relative, and becomes the rule 
at a later period. Here we have the classic usage, but comp. c. 
5, 9.---τὰ πράγματα ἐπάγειν : ᾿Επάγειν is often used in the sense of 
bringing some evil on one, ἄτην, πῆμα, νόσους, αἰτίαν, δίκην καὶ κόλα- 
σιν ἐπάγειν (Origen,c. Cels. 4,99). Ta πράγματα, " this trouble; but 
1 should not expect τά. Otto now takes ra πράγματα as ‘this suit.’ 

8. πρόκλησιν : Πρύκλησις, provocatio, demand of final adjust- 
ment. Otto now edits πρόσκλησιν, after Thirlby.—revrnv: For 
τοῦτο, by attraction of gender. 

9.75... παρέχειν : The article simply adds to the inf. a de- 
monstrative force. So c. 12,35. Apposition to ταύτην. ‘The 
good old rule that.’ Observe that the articular infinitive often 
involyes an imperative notion (obligation, necessity, and the 
like).. So in titles of tracts: περὶ τοῦ μὴ ῥᾳδίως πιστεύειν δια- 
βολῇ (Lucian). Comp. Lat. gerundive, 6. g. de contemnenda 
morte.—eiSivyv Ξ-εὔϑυναν, ‘straightening of accounts,’ hence ‘ ac- 
count.’ 

10. βίου καὶ λόγου : ΛόγουΞξεμαϑημάτων.---(ἄληπτον Ξεἀνεπίληπτοτ', 
for which it is perhaps miswritten.—qapéyew: The difference 
between παρέχειν (c. 4, 25) and παρέχεσϑαι is not to be urged. 
Notice, however, that the active is used of agreeable or disagree- 
able actions; the middle of agreeable actions chiefly. 

12. τὴν ψῆφον TierIac—Vjpoy φέρειν. A familiar expression. 

13. Otrws—protasis of a condit. sentence, 6. g. εἰ... τιϑοῖντο. 

14. τις: Plato. To us a curious affectation (Thirlby). But 
comp. Tit. 1,12 (of Epimenides) : εἶπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν προ- 
φήτης κτὲ. So Imit. Christ. 1, 18, ὅ: Unde quidam (=Ovidius) 
dixit: Principiis obsta.— Av μὴ ot ἄρχοντες κτέ.: The sentiment is 
a rough approximation to Plato, De Rep. 5,473 D: ἐὰν μὴ ἢ οἱ 
φιλόσοφοι βασιλεύσωσιν ἐν ταῖς πόλεσιν ἢ οἱ βασιλεῖς... φιλοσοφήσω- 
σιν, οὐκ ἔστι κακῶν παῦλα ταῖς πόλεσι. Comp. also [Plato] Ep. 7, 
326 Β. The looseness of this quotation has been noticed in 
connection with Justin’s manner of citing the Gospels. The ref- 
erence to the passage of Plato is peculiarly apt, as the sentence 
was a favolite one with both the Antonines. The editors cite 
Aurel. Vict. Hist. Rom. Brey. p. 258, ed. Lugd.; Capitol. Vit. M. 
Ant. 27. 


110 NOTES. 


15. φιλοσοφήσωσι: Tr. ‘become philosophers.’ When the 
present denotes a state, the aorist, which is the tense of attain- 
ment, denotes an entrance upon that state (ingressive aorist). 
The upshot is an outset. So εὐδαιμονῆσαι, ‘to become happy.’ 

16, Ἡμέτερον ἔργον : “Epyov common, but not necessary. 

17. μαθημάτων Ξελόγου. --- ἐπίσκεψιν: ‘Inspection.’ — pymos.. . 
ὀφλήσωμεν : The MSS. have ὅπως ὑπὲρ τῶν ἀγνοεῖν---αΟαἂὐτῶν αὐὖὐ- 
τοῖς ὀφλήσωμεν. No end of conjectures might be cited. For 
ὕπως Some read ὕπως μή; More in accordance with Justin’s usage 
than Thirlby’s μήπως (Otto). Αὐτῶν is simply impossible ; it can- 
not be dependent on τυφλώττοντες (Maran), as this would require 
οἱ τυφλώττοντες ; it cannot be the correlative of ὧν on account of 
its position. For αὐτοῖς I read with Grabe αὐτοί. Otto now reads 
ὕπως μὴ αὐτοὶ ἑαυτοῖς. I doubt the correctness of the dative in 
the sense of εἰς w. acc. See Eur. Phoen. 763: πατὴρ δ᾽ ἐς αὑτὸν 
ἀμαϑίαν ὀφλισκάνει. Notice here that Justin never uses αὑτόν 
and the rest, but always ἑαυτόν. For Justin’s sense of responsi- 
bility, comp. Dial. c. Tr. 58: ἧς χάριτος καὶ πάντας κοινωνοὺς ἀμι- 
σϑωτὶ καὶ APIOvwE παρακαλῶ γίνεσϑαι ὕπως μὴ Kai τούτου χάριν κρί- 
σιν ὀφλήσω. 

18. νομιζόντων : ‘Think fit,’ just as οἴομαι = οἴομαι δεῖν. See 
Xen. Hell. 4, 7, 4 (with Breitenbach’s note); 5,1,15. So ἡγεῖται 
φέρειν, ‘thinks he must bear,’ Dial. c. T. 35. 

19. πλημμελῶσι : ‘Trespass.’ The notion of a false step lies 
in the πλημμέλεια of the LXX. as well as in the ‘ trespass’ of the 
A.V. Plato, Legg. 3,691 A: ὁ μὲν οὖν ἐμμελῶς ἡμῶν, ὁ δὲ πλημ- 
μελῶς ἐν τούτοις πᾶσι κινεῖται.---τυφλώττοντες : Not earlier than 
Polybius ; used chiefly in a metaphorical sense. Comp. Fr. aveu- 
gler and aveuglement (different fr. cécité).—éddjoopev: Rare and 
chiefly late 1 aor. of ὀφλισκάνω. 

20. αἱρεῖ λόγος: A common classical phrase: ratio evineit. 
Comp. the use of αἱρεῖν in the courts. 

21. ᾿Αναπολόγητον: Διὸ ἀναπολόγητος ti, ὦ ἄνϑρωπε, πᾶς ὁ Kpi- 
νων, Rom, 2, 1. --- λοιπόν : ‘For the rest,’ often employed like the 
Lat. ceterum, a later usage, found everywhere in this stage, 6. g. 
Athenag. Suppl. 8,13; Theophil. ad Autolyc. 1,10; Clem. Alex. 
Protrept. 2,5; Ep. Eccl. Vien. et Lugd. ap. Euseb. H. E. 5,1, 33. 36. 


22, ὑπάρξει: Sc. τὸ μὴ τὰ δίκαια ποιῆσαι.---πρὸς θεόν : ‘ Against 


THE FIRST APOLOGY. OC. 4. 111 


God.’ Πρός on account of the ἀπολογεῖσϑαι in ἀναπολόγητον. ‘In 
the sight of’ would be πρὸς ϑεοῦ. 


4, Woy ConDEMN A NAME? 


1. προσωνυμία: I read with Grabe the nom. instead of the da- 
tive. So also Otto now. Athenag. (Suppl. 2, 8) has this pas- 
sage in view when he writes οὐδὲν δὲ ὄνομα ἐφ᾽ ἑαυτοῦ καὶ δι’ αὐτοῦ 
οὐ πονηρὸν οὔτε χρηστὸν νομίζεται.---ἄνευ : ‘Without,’ is the strict 
negation of union, χωρίς is rather ‘apart from,’ ‘irrespective of,’ 
but it seems impossible to make a sharp distinction. 

2. ὑποπιπτουσῶν: An Aristotelian word, frequently used by 
Clem. Alex. This line of argument is common after Justin. 

3. ἐπεί: Adversative, ‘whereas,’ ‘and yet.’ Just below the 
same conjunction is causal. —&gov ye: The MSS. have ὅσον re. 
This epitatic re is not in use with ὅσον in Attic prose. Sylburg 
replaced the familiar restrictive ὕσον y ε.--- κατηγορουμένου : ‘ Predi- 
cated,’ ‘applied.’ Comp. ‘category’ and ‘predicament.’ See 
Athenag. Suppl. 5, 19, and especially 11,47: τί τὸ ὑποκείμενον καὶ 
τί τὸ κατηγορούμενον, ‘subject and predicate.’ Also ο. 7, 9. 

4. χρηστότατοι: The confusion between τ and ἡ began early. 
See c. 29,7; B 3,3. Christus was often written Chrestus, Christi- 
anus, Chrestianus. See Tertull. Apol. 3 (p. 33, Ὁ. 5.). The Chris- 
tian writers are far from averse to paronomasia, and the play on 
Χριστός and χρηστός was especially welcome. Comp. Theophil. 
ad Autol. 1,12: ἐγὼ μὲν ὁμολογῶ εἶναι Χριστιανὸς καὶ φορῶ τὸ ϑεοφι- 
λὲς ὄνομα τοῦτο ἐλπίζων εἶναι εὔχρηστος τῷ Sep. Of the various 
words for ‘ good,’ χρηστός emphasizes ‘ kindness,’ bonté (bonitas). 
The true etymology of Χριστός is given, B 6, 9.—imdpyopev: Quite 
colorless. See c. 1, 10. --- τοῦτο: Anticipates the infinitive, as 
often. 

5. ἡγούμεθα : Ἡγεῖσϑαι is ducere, ‘deem,’ often of solid convic- 
tion as opposed to οἴεσθαι, opinari, ‘fancy,’ ‘ween.’ Νομίζειν, 
‘take,’ has little color.—radwv: The periodology is not elegant. 

6. ct... εὑρισκόμεθα : The logical condition (ind. or equivalent 
in both members) brings the condition to the test of fact. The 
case is either so or not so. With the unreal condition (εἰ ind.— 
ind. with ἄν), the condition fails. With the ideal condition the 
test may never be applied, age: may not be applicable. The 

5 2 


112 NOTES. 


anticipatory condition is preferred in most future relations to the 
logical (εἰ w. fut. ind.), from which it differs in tone and in exact- 
ness.— Sid τε. - - καὶ διά: Normal position. 

7. πολιτείαν : Πολιτεία, 1. Conduct as citizens ; 2. Conduct gener- 
ally. In the latter sense very common in this class of literature. 

8, ἀδικοῦντες : Εὑρίσκειν is a verb of perception; hence the par- 
ticiple. See ὁ. 3, 9.---ὠἀἀγωνιᾶσαι: The history of ἀγών and its de- 
rivatives from the simple ‘ gathering’ of Homer, through ‘ con- 
test’ and ‘struggle’ to ‘agony’ is significant. ᾿Αγωνιᾶν in the 
sense of ‘ being eager for the fray,’ ‘earnestly endeavoring,’ takes 
the inf. (as Orig. c. Cels.7, 10); in the sense of ‘ fearing’ or ‘ appre- 
hending,’ the subj., as here. 

9. τοὺς ph ἐλεγχομένους : The generic (conditional) participle 
with the article regularly takes the neg. μή, and this rule is ex- 
tended (more and more in later Greek) to individuals, who may 
be thus classified. The neg. οὐ is used, 1. Of actual cases consid- 
ered as such; 2. When οὐ forms a familiar and close union with 
the participle. This close union is sufliciently symbolized by the 
absence of accent. So οὐ δυνατόν:-ΞΞἀδύνατον.---τῇ δίκῃ : Mera δίκης 
or ἐν δίκῃ is the rule; δίκῃ, Plato, Critias, 112 E; τῇ δίκῃ, Legg. 7, 
808 E. Personification, ‘to justice,’ ‘at the hands of justice’ 
would be more vivid.—égdAjente: C. 3, 19. 

10. οὐκ ἂν . . . γένοιτο: The opt. with ἄν is the potential of the 
Greek language. It expresses the conviction of the speaker as 
a conviction. The future element is the ascertainment of the 
predicate. With the pres. opt. the action itself may be present 
or future; with the aor. it is future. As the aor. is naturally as- 
sociated with the negative, the aor. opt. and ἄν with neg. is very 
common. ‘The transl. with the negat. is often ‘can,’ with the 
positive ‘must.’ Remember that the English language has 
nothing to correspond to the Gr. future, and the English future 


is often as good a rendering of the opt. and ἄν as it is of the Gr. 
future. 


5) 

19, Καὶ γάρ: Kai repeats with emphasis the predicative notion 
of the preceding sentence. ‘And’ (I may well say so) ‘for.’ But 
sometimes καί belongs to a single word, as c. 62,6; B10, 13; 13, 1. 
—éd’ ὑμῶν: ’Exi with gen. often of tribunals. So ἐπὶ δικαστῶν. 


11. ἢν μή τι: ‘ Unless something ;’ ἣν μηδέν, ‘if nothing.’ 


THE FIRST APOLOGY. οἱ 1. 119 


Others wish to read ἐξ ὑμῶν, i.e. the Pagans. Πάντας does not 
necessarily exclude the partitive: ra γὰρ ἀναγκαῖα ὑπάρχοντά 
ἐστι πᾶσι τῶν ἐν ταύτῃ τῇ πόλει, Plato, Legg. 6, 774 C. 

18. πρὶν ἐλεγχθῆναι: After positive sentences πρίν commonly 
takes the inf.; after neg. sentences, it has the construction of 
ἕως, ‘until,’ when the meaning is that of ἕως. This is the Attic 
rule, but there are exceptions, so that it is safer to say that, 
1. When πρίν must be translated ‘ before,’ it must have the inf. ; 
2. When it may be translated ‘until,’ it may take the finite con- 
structions of ἕως, ‘until.’ Ipiv commonly takes the aor. on ac- 
count of the negative sense which les in the comparative zpiv= 
πρ(ο)-ι(ο)ν, prius. In Attic prose πρίν seldom has 7. In Justin 
πρὶν is the more common with the inf. Observe that in this 
stage we often find πρίν with subj. (opt.) after positive clauses, 
contrary to Attic rule, e. g., Origen, c. Cels. 1, 42; 2, 42; 6, 68; 
7, 20.---ἐφ᾽ ἡμῶν : ‘In our case.’ 

14, καίπερ ... ὀφείλετε : Καίπερ, with a finite verb in the sense 
of εἰ καί OY καίτοι, is very rare in the classic time. See c. 7, 7. 

18. μὴ εἶναι φήσας: The neg. of the inf. after verbs of saying 
and thinking is regularly od. Here the neg. may be explained 
by the conditional clause, but in this period the neg. μή is em- 
ployed anywhere with the inf. Even in the classic time, verbs - 
of saying and thinking, which involve the will, take more or 
less frequently μή, and regularly when averment is meant (so 
verbs of swearing always, as ὀμνύναι). The later use of ὅτι μή in 
oratio obliqua is a part of the same development. See ce. 24, 1. 

19. ὡς μηδὲν . . . ἔχοντες : Regularly οὐδέν. Ὡς with the parti- 
ciple is a post-Homeric growth of the language, and forms a kind 
of oratio obliqua. That it is not felt as a conditional participle is 
shown, 1. By the neg. οὐ, except when the leading verb demands 
μή; 2. By the use of the fut. part., which is not regularly used as 
the protasis of an abridged conditional sentence. While the 
combination may often be translated ‘as if,’ yet ‘thinking,’ ‘ ex- 
pecting,’ ‘hoping,’ are really more accurate. Ὡς with the part. 
may be compared with the subjunctive of partial obliquity (e. g. 
guod w. subj.) in Latin. In this stage μή is often found without 
good reason, i.e. without a preceding imperative, inf, or the 
like, 


114 NOTES. 


20, δέον: Acc. abs., the regular absolute construction for the 
impersonal verb, oftenest in an adversative sense ‘whereas.’ See 
δ 1: 5.2, 20. 

22,°Ov τρόπον: This adverbial acc. is common enough in clas- 
sical Greek, very common in LXX. Justin uses it regularly in- 
stead of οὕτως . . . ὡς, so that it amounts to a trick. See Index.— 
παραλαβόντες ... παρὰ τοῦ διδασκάλου : Παραλαμβάνειν is often used 
of being taught. Plato, Theaet.198 B: καὶ καλοῦμέν ye παραδιδόν- 
ra μὲν διδάσκειν, παραλαμβάνοντα δὲ μανϑάνειν. 1 Cor. 11, 
23: ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου ὃ καὶ παρέδωκα ὑμῖν. --- 
Χριστοῦ: Matt. 10, 33. 

24. μὴ ἀρνεῖσθαι: ‘Not to deny’ (him).—apaxedevovrar: ‘ Act 
as exhorters,’ encourage others to become Christians by their 
bold confession. Justin is speaking from his own experience. 
See Introd. xi., and comp. Tertull. Apol. sub fin.: Illa ipsa obsti- 
natio, quam exprobratis, magistra est. However, the absolute use of 
παρακελ. is not satisfactory, and Thirlby’s suggestion, παρακροῶν- 
ται, 15. worth considering. 

25, κακῶς ζῶντες : We should expect οἱ «.g.(Ashton). A fling 
at the Gnostics. See c. 26,32 (Otto).—ddoppas : ‘ Starting-points,’ 
‘capital, ‘handles.’ See c. 44, 27.---ἄλλως : ‘Idly,’ ‘ thoughtless- 
ly,’ ‘rashly.’ 

96. καταλέγειν : Not so formal as κατηγορεῖν. Verbs compound- 
ed with the cara of hostility take the gen. when the simple verb 
does not take a personal object. 

97, ok... οὐδέ: The second negative subdivides the first, as 
often in old and idiomatic English.—pév=pijyv.—kat γάρ τοι: On 
καὶ yap see 1. 12; τοι (of disputed origin) always appeals to the 
consciousness of the hearer. 

98, σχῆμα: ‘Attire, ‘garb.’ Σχῆμα, habitus, ‘position,’ ‘ post- 
ure,’ ‘bearing,’ with reference to the eaternal effect; μορφή, 
‘mould,’ ‘form,’ with reference to the embodiment of an organic 
principle. Comp. Rom. 12, 2: μὴ συσχηματίζεσϑε τῷ αἰῶνι 
τούτῳ ἀλλὰ μεταμορφοῦσϑε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν With 2 
Cor. 11,14: αὐτὸς ὁ σατανᾶς μετασχηματίζεται εἰς ἄγγελον φω- 
toc. Of course μορφή may appear as σχῆμα. So σχῆμα of sex. 
Dialog. c.T, 23; Constt. Apostt. 6, 11.---ἐπιγράφονται : ‘Assume’ as 
a false name. Comp. Clem. Alex. Protrept. 2, 25: τὸν πολλοὺς 


THE FIRST“APOLOGY. CC. δ. 11 


ἐπιγραφόμενον ψευδωνύμους ϑεούς, ὥσπερ ὁ ἐκ τῆς πόρνης τοὺς 
πολλοὺς ἐπιγράφεται πατέρας ἀγνοίᾳ τοῦ πρὸς ἀλήϑειαν πατρός. 

31. τῶν παλαιῶν : Depends on οἱ δοξάσαντες (Maran). 

32. ἀθεότητα : Comp. Athenag. Suppl. 3, 12: τρία ἐπιφημίζουσιν 
ἡμῖν ἐγκλήματα, ἀϑεότη τα, Θυέστεια δεῖπνα, Οἰδιποδείους μίξεις. Re- 
member that the Christians were called ἄϑεοι. The popular cry 
Was aipe τοὺς aSéove. See the famous account of the martyrdom 
of Polycarp in Euseb. H. E. 4, 15, 18 (Ὁ. 118, Ὁ. 8.). Julian’s 
regular name for the Christian religion was ἀϑεότης, 6. g. Ep. 49. 
Of course the Christians retorted. Comp. Origen, c. Cels. 1,1: 
ἡ ἄϑεος πολυϑεότης. --- ἀσελγῆ : ᾿Ασελγής is a hard word to fix. 
Passow (Rost) observes that ἀσελγής is not used of women until 
the time of Plutarch and Lucian. ᾿Ασέλγεια, according to Greg- 
ory of Nazianz. Carm. 34, 57-8, is the opposite of σωφροσύνη. Cal- 
vin says (ad Gal. 5, 19) : Lascivia est tamquam instru ncntum ; nam 
qui petulanter ac dissolute se gerunt, illos Graeci vocant ἀσελγεῖς. 

$3. καταγγέλλουσι: Κατά implies long-windedness, ‘trumpet.’ 

84. ἐκείνων : The philosophers.—apés ὑμῶν : See c. 2, 17. 

35. εὐφώνως ὑβρίζουσι : One of Justin’s few telling phrases, cop- 
ied by Theophil. ad Autolyc. 3, 30. Comp. also 3,8: εὐφων ὁ- 
τερον ἄδουσι τὰς χαλεπὰς πράξεις, ANd 15.—-ovTovs: The gods. 
Depends on ὑβρίζουσι. Xenophanes had said hundreds of years 
before: πάντα ϑεοῖς ἀνέϑηκαν “Ὅμηρός S Ἡσίοδός re | ὕσσα παρ᾽ ἀν- 
ϑρώποισιν ὀνείδεα καὶ ψόγος ἐστίν. 


5. CHRISTIANS NO ATHEISTS. 

1. Τί δὴ οὖν ἂν εἴη: An impatient question, as is shown by δή. 
The mood of the question is the mood of the expected or antici- 
pated answer. With the opt. and ἄν the speaker answers him- 
self. Being in effect a negative (c. 4, 10), translate it by ‘can.’ 
‘What then can all this mean ?—E@’ ἡμῶν : ‘In our case.’—éme- 
χνουμένων : ‘Although we promise,’ 1. 6., ‘declare.’ Adversative 
relations are expressed by the participle. 

2. μηδὲν ἀδικεῖν : The neg. μηδέν because of the asseveration. 
See c. 4, 18. 

4, δαιμόνων : On the demons as the instigators of persecutions 
see c. 44; B 1.5.8; Dialog. c. Tryph. 39; Tertull. Apol. 27.— 
μὴ φροντίζοντες ΞΞοἵτινες μὴ φροντίζετε. The causal participle, like 


116 NOTES. 


the causal relative (c. 3, 6), has regularly οὐ in classic Gr., but 
even there μή is found, because the cause may be considered as 
a characteristic. Comp. Lat. gui w. subj. and gui w. ind. In 
later Gr. μή meets us at every turn. 

5. Ἐϊρήσεται : This fut. perf. is often used of bold and final ut- 
terance, e. g. Eur. Ion, 760; Dem. 44,4; Din. 1,10. So also λελέ- 
Zerat, Plat. De Rep. 5,457 B; very often in Origen, c. Cels, 1, 46. 
70; 2, 26..75; -8, 22; 4, 4. 60. 70, al. be 

6. ἐπιφανείας ποιησάμενοι--Ξἐπιφανέντες. See c. 1, 9. 

8, ὡς καταπλαγῆναι: “Qore Or we (neg. μή) gives the tendency 
or adaptation to a result (‘so as’), which is often conveniently 
translated ‘so that,’ the proper rendering of ὥστε (seldom we) 
with the finite verb (neg. οὐ).---τοὺς ot: The article is little used 
in Attic prose asa substantive antecedent. Most of the examples 
are from Plato. Otto cites fr. Justin, D. ο. T.47: τὰ 60a, Cohort. 
2: τὸν bv. Add Clem. Alex. Protrept. 6,70: τοὺς boo, Paedag. 
3, 8,41: τῶν boa, Origen, c. Cels. 1,12: τῶν ὕσοι, and elsewhere ; 
Euseb..H. E. 4, 16,17: τοὺς οἷς. 

9, μὴ ἐπιστάμενοι ϑαίμονας εἶναι φαύλους : On μή see 1. 4. ᾿Ἐπί- 
στασϑαι as a verb of knowing takes the constructions men- 
tioned c. 3, 8, but later writers are prone to use the inf. with such 
verbs. Herodotus treats ἐ. as a verb of thinking, and even in 
Attic it is not unfrequently found with acc. and inf. ’E. as evi- 
stimare in Athenag. Suppl. 1, 1. 

14, καὶ αὐτόν: So now Otto after Thirlby for αὐτοί. 

15. ἐνήργησαν ... ὀποκτεῖναι : ‘Caused the killing,’ ‘caused to 
be killed,’ so-called active for passive inf. Otto has allowed 
himself to print in the last ed. ἀποκτείνεσϑαι. Even Justin would 
have preferred ἀποϑανεῖν. 

10. ὡς ἄθεον : Sc. ὄντα. --- καινὰ δαιμόνια: See Xen. Mem. 1, 1; 
Plat. Apol. 24 B and B 10. 

17. ἐφ᾽ jpav: As above, 1. 1. 

18, ἐν: Due to Otto.—twd λόγου ἠλέγχθη ταῦτα: See Introd. 

19. βαρβάροις : Calmly historical; ‘non-Hellenic.’ Some of 
the other Fathers show much more feeling on the subject. So 
notably Justin’s disciple Tatian, c. Gr. 1, 80. 35.42. Comp. Ori- 
gen, c. Cels, 1, 2. 

22. μὴ ὀρθῶς θεούς: The MSS. have ὀρϑούς, which Otto (after 


THE FIRST-APOLOGY. Οἱ 6. 117 


Maran) renders bonos ; Thirlby would have ϑεούς, which does 
not account for ὀρ. I have ventured to put ὀρϑῶς ϑεούς (comp. 
ὁ ὀρϑῶς κυβερνήτης, Plato). So Origen, c. Cels. 3,2: διδαχϑέντες 
πάντων τῶν παρὰ τοῖς ἔϑνεσι νομιζομένων ϑεῶν καταφρονεῖν we ob 
ϑεῶν ἀλλὰ δαιμονίων (1 Cor. 10, 20). Hagen suggests ὄντως. 

23. ἀνοσίους : Ὅσιος, in the absence of a satisfactory etymology, 
is hard to determine. See the commentators on Plato’s Euthy- 
phron (ἢ περὶ ὁ σίου), where Jowett’s ‘piety’ certainly seems nearer 
the mark than Grote’s ‘holiness.’ Ὅσιον ϑεράπευμα Seov* ἀρεστὸν 
Sep, [Plat.] Deff. 414 A.; τὸ ὕσιον τὰ πρὸς ϑεὸν δίκαια καὶ τὴν πᾶ- 
σαν οἰκονομίαν μηνύει, Clem. Alex. Strom. 7, 12, 80.-- ποθοῦσιν : Πό- 
Soc and ἵμερος are distinguished by Plato in a famous passage, 
Cratyl. 420 A.; πόϑος, longing for the absent good (desiderium) ; 
ἵμερος, Impatient love. The distinction must have been a famil- 
iar one, for otherwise Skopas would not have made his group of 
Eros, Pothos, and Himeros. Gregory of Nazianz. defines πόϑος as 
ὄρεξις, ἔρως AS δυσκάϑεκτος πόϑος. On the brachylogy, see 6. 23, 5. 


6. Our GoD IS NOT AS youR Gops. 


1. ᾿Ενϑένδε : Otto now reads Ἔνϑεν δέ, an unnecessary change. 
Why make Justin any less Attic? Ενϑεν is regularly a relative. 
---καὶ aeor: Kai is often apparently superfluous for our idiom ‘ac- 
tually.’—Kat ὁμολογοῦμεν : Kai at the head of a sentence is al- 
ways emphatic; not so our English ‘and.’ ‘And if it comes to 
that we do acknowledge.’ 

2. θεῶν ἄθεοι : “ASeoc takes the gen. as do other compounds of 
ἀν- (a privative). So ἀν επιμίκτου with κακίας. 

4, ἀνεπιμίκτου τε: Such a position and use of τε would be rare 
in classic prose. 

5. ἐκεῖνον ... στρατόν: Nobis semel constitutum est controversias 
theolegicas in hoc opere non attingere (Thirlby). I desire to follow 
Thirlby’s good example. The only natural translation of the 
text, as it stands, commits Justin to the worship of angels. I 
leave others to reconcile this with cc. 13 and 61. Comp. also 
the very strong language of Origen, c. Cels. 1,26 and 3,77: προσ- 
κυνεῖν καὶ ϑαυμάζειν καὶ σέβειν χρὴ μόνον τὸν ταῦτα πεποιηκότα. 
Add 5,6. On the other hand, to make τὸν στρατόν depend on 
διδάξαντα, ‘who taught us and the host of angels,’ is sadly 


118 NOTES. 


strained. Ifthe passage is to be emended, I would suggest τοῦ 
τῶν ἄλλων... στρατοῦ ἀρχιστράτηγον. The mass of sim- 
ilar words might have led to the dropping of ἀρχιστράτηγον. 
Christ is identified with the ἀρχιστράτηγος of Joshua 5, 14, in 
Dial. c. T. 61, and, unless I am mistaken, Eusebius, a great ad- 
mirer of Justin, has this passage in his mind (H. E.1, 8) when he 
calls Christ τὸν τῆς κατ᾽ οὐρανὸν λογικῆς Kai aSavarov στρατιᾶς 
ἀρχιστράτηγον. As to τῶν ἄλλων ἀγγέλων, every Novice knows 
that in Gr. ἄλλος (ὁ ἄλλος) does not necessarily include as ‘anoth- 
er,’ ‘the other’ in English, and even if it did here, Christ is often 
called an angel. So c. 63,41, and in the Dial. c. T. passim, e. g. 
59. 

7. πνεῦμά τε τὸ προφητικόν : The copulatives may be worth no- 
ticing. Father and Son are closely connected by re... καί, the 
Spirit coming in afterwards. Ivy. τὸ zp. is in the third attrib- 
utive position; the first being τὸ προφητικὸν πνεῦμα (συντομία, Ar- 
istotle), the second, τὸ πνεῦμα τὸ προφητικόν (dyxoc). The third is, 
or affects to be, easy, hence often in Herodotus and Lucian. 

8. προσκυνοῦμεν : See c. 16, 20. 

10. wapadiddvres: See c. 4, 23. 


7%. THe LIFE Is THE TRUE TEST. 


1. ᾿Αλλὰ φήσει ... καταδικάζετε: The sense of this passage 
seems to be: ‘But it will be said that some Christians have 
been convicted of being malefactors.. Well, that ought not 
to prevent you from examining them all. For in the case 
of others when you condemn them, you condemn them upon 
examination of their conduct, and not on account of those 
previously convicted. Each man must be proved guilty. There 
must be no prejudice, no πρόληψις."---αὶ γάρ: Elliptical. See 
c. 4, 12. | 

4, προελεγχθέντας : So Perionius and others for προλεχϑέντας, 
‘aforesaid,’ which makes no satisfactory sense, whether referred 
to the Christians with Otto, or to the demons with Trollope. 
For ‘ aforesaid,’ προειρημένους would be more common.—xaradiKcd- 
Cere: With acc. Exceptional. See c. 8, 2. 

5. ὃν τρόπον : Sec c. 4, 22. 

0, τὰ αὐτοῖς : Αὐτοῖς, ipsis, instead of the reflexive αὑτοῖς, which 


THE FIRST. APOLOGY. C. 8. 119 


Justin does not use for ἑαυτοῖς (Otto). See c. 32, 8.--ἐκ παντός : 
‘Generally,’ B 12, 8. 

7. καίπερ ... ὄντων: The participle is the regular form of 
the adversative, which states an opposing fact, while the con- 
cessive grants an opposing notion. The nee. of the adversative 
is οὐ (οὐδέ), of the concessive μή (μηδέ). The participle is often 
strengthened by καί, καίπερ, ‘ even,’ ‘ ever so.’ 

9. ἐπικατηγορούμενον : Not in a bad sense, though it may be so 
used. ᾿Επικατηγορεῖν, ἃ common word in Sext. Empir. Indiffer- 
ent, Athenag. Suppl. 5,19; good, 1. c. 23, 115; bad, 1: c. 31, 155; 
Tatian, ad Gr.27. With the thought comp. Origen, c. Cels. 2, 27: 
ὥσπερ ov φιλοσοφίας ἔγκλημά εἰσιν οἱ σοφισταὶ ἢ οἱ ᾿Επικούρειοι ἢ ot 
Περιπατητικοὶ ἢ οἵτινές ποτ᾽ ἂν ὦσιν οἱ φιλοδοξοῦντες, οὕτως οὐ τῶν 
ἀληϑινῶν Χριστιανῶν ἔγκλημα οἱ μεταχαράττοντες τὰ εὐαγγέλια κτὲ. 

19, ὡς ἄδικος : ‘Oc=we. 

13. φάνηται: Notice the rare 2 aor. middle. The tense match- 
68 ἐλεγχϑείςΞξξἐὰν ἐλεγχϑῇ. 

14. Οὐ γὰρ .. . ἀξιώσομεν : A reference to the clause in Hadri- 
an’s rescript, in which calumniators of Christians are threatened 
with punishment (Grabe). 


8. Tais LIFE IS NOT WortH A Liz. ‘WE ASPIRE WHILE WE 
EXPIRE.’ 


1. Λογίσασθε ὅτι: ‘Count upon it (as a fact) that.’ See c. 2, 
18.---ὑπὲρ ὑμῶν : Otto comp. Plato, Apol. 80 D: πολλοῦ δέω ἐγὼ 
ὑπὲρ ἐμαυτοῦ ἀπολογεῖσϑαι, . . . ἀλλ᾽ ὑπὲρ ὑμῶν.---ἔφημεν ΞΞἐφήσα- 
μεν. Notice the form. Buttmann (Ausfihrl. Gr. § 109, Anm. 3*) 
denies the existence of a special aor. in η. Here it is, though 
late. Not in Veitch. — ἐφ᾽ ἡμῖν : ‘In our power,’ a very common 
use of the preposition, especially in the Stoic school, in which ra 
ἐφ᾽ ἡμῖν, ta οὐκ ἐφ᾽ ἡμῖν, Were catch-words, e. g. Epictet. Enchir. 1, 
1:9: 

3. ψευδολογοῦντες --ὠἰπὶ τῷ ψευδολογεῖν, ‘on condition of lying.’— 
τοῦ αἰωνίου: Τοῦ of the ideal standard. Comp. Soph. Ai. 473: 
αἰσχρὸν yap ἄνδρα τοῦ μακροῦ χρήζειν βίου | κακοῖσιν boric μηδὲν 
ἐξαλλάσσεται. . 

4, μετὰ θεοῦ : Kriiger, with his wonted Laconism, defines σύν as 
coherence, μετά as coexistence, and points to the narrowing effect of 


120 NOTES. 


σύν in composition with μετά; Kiihner, on the other hand, seems to 
make μετά the closer, σύν the wider. More important than either 
view is the result of Tycho Mommsen’s researches, ‘ that the use 
of σύν with the dative is almost wholly restricted to the higher 
forms of poetry and Xenophon, who has a leaning to poetical 
and religious phraseology, while μετά is reserved for prose, and 
for such forms of poetry as approximate most closely to it.’ No- 
tice the standing (religious) phrase, σὺν Sep. Athenag. (Suppl. 
31, 157) refines on μετὰ Seod and σὺν Sep. At all events μετά is 
much more common. So Isocrates does not use σύν at all (as 
Haupt observed long ago), and even in Xenophon’s Memorabilia, 
according to Prof. Price’s count, μετά w. gen. occurs sixteen times, 
σύν only nine times. 

6. πεπεισμένοι καὶ πιστεύοντες : Justin often combines the pas- 
sive of πείϑω and πιστεύω. Generally he uses them in their genet- 
ic order, πιστεύειν being the result of πεισϑῆναι. But when he 
wishes to emphasize conviction as a living, working principle, 
he reverses the usual arrangement, as in c. 17, 14, which shows 
that he does not use them as synonyms. Belief is conceived by 
the Gr. now as knowledge (ὅτι), now as thought, now as an in- 
tellectual perception, now as dependent on the will (neg. μή). 
So verbs causative of belief, such as weiSw. Comp. Plat. Theaet. 
201 B: τὸ πεῖσαι δ᾽ οὐχὶ δοξάσαι λέγεις ποιῆσαι; 

8, πείσαντας : When action is to be produced, πείϑειν takes the 
inf. ; when belief, ὅτι (of objective knowledge), sometimes the inf. 
Here πείσαντας is a verb of showing. See 6. 8, 8.-- παρ᾽ αὐτῷ: 
Παρά with persons of characteristic locality, 6. g. παρὰ τῷ στρατη- 
yp, ‘at head-quarters,’ παρὰ τῷ διδασκάλῳ, ‘at school,’ παρ᾽ αὐτῷ, 
‘with Him’ ‘in Heaven.’ 

12. ‘PoSdyaveuv καὶ Mivw: Plato, Gorg. 523 E. Justin almost 
always treats his old master tenderly. There is a perceptible 
difference of tone in the other Fathers, who adduce the same 
parallel, as Athenag. Suppl. 12, 50. 

18. wap’ αὐτούς : ‘Before their bar.’ ᾿Επειδὰν ἀφίκωνται παρὰ 
τὸν δικαστήν, Plato, ]. c. 524 E. 

14, κἀν τοῖς αὐτοῖς : Kay for καί, with Davis. 

15. γινομένων : Gen. absolute without a subject, not uncommon. 
Supply ἀνϑρώπων, if need be: ‘while men are living in the same 


THE, FEIRSIY APOLOGY... Cz 9: 191 


bodies with their souls, and are doomed to eternal punishment.’ 
The passage is generally considered corrupt, but nothing satis- 
factory has been suggested by way of emendation. 

16. χιλιονταετῆ : Late for χιλιετῆ. See Plato, Phaedr. 249 A; 
De Republ. 10, 615 A. 

17. Hi... φήσει τις : Harsher and rarer form of the fut. con- 
ditional, with the same tone as our English ‘shall.’ 

18. πρὸς ἡμᾶς ... ἕτερον: The passage is commonly edited 
thus: Ei . . . φήσει τις πρὸς ἡμᾶς, ἥδε ἡ πλάνη ἐστὶν ἄλλου πρὸς 
ἕτερον, Which is supposed to mean: ‘If any one shall say to us 
that this is incredible or impossible, well, this is a common error, 
a mistake of one thing for another, a mere mistake in detail, 
eternity for a thousand years, or some such matter.’ I have fol- 
lowed Thirlby and Davis, to whom even Otto has at last suc- 
cumbed, ‘This error is our affair, and nobody’s else.’ Comp. 
Athenag. Suppl. 36,170: οἷς ἀπατῶμεν ἑαυτοὺς λόγοις ἀδικοῦμεν οὐ- 
δένα, and Arnob. 2, 53: Sed stulte istud credimus. Quid ad vos? 
Ineptissime, fatue. Ubi vobis nocemus vel quam vobis facimus aut 
txrogamus iniuriam, etc. Otto adds Tertull. Apol. 38 (p. 92 Ὁ. 
8.): nostra iniuria est, non vestra. 

19. μέχρις οὗ . . . ἐλεγχόμεθα : ‘So long as we are not convict- 
ed of doing any actual wrong.’ Temporal conjunctions, as such, 
take the subj. in fut. and generic relations. With the ind. (pres. 
perf. and fut.) they assume a causal sense. But this is not to be 
insisted on in later writers.—pydév: Perh. μηδένα. See Athenag. 
1, ο.---ὠ͵ὀἰβδιικοῦντες : ᾿Ελεγχύμεϑα is a verb of showing (causative of 
perception). See c. 3, 3. 


9. Ibo Worsuire Is IDLE WorRSsHIP. 


2. ναοῖς : Nadc is here the cella ; ἱερόν (1. 20) is used in a wider 
sense.—tatra: Sc. εἴδωλα. On the subject see Athenag. Suppl. 26. 

4, μὴ ἔχοντα: As μή is the regular negative with the articular 
participle, so when the partic. is predicative and the article omit- 
ted μή is often retained in later Gr., sometimes in classic. 

7. Τί yap δεῖ εἰδόσιν ὑμῖν λέγειν: A favorite rhetorical turn. 
Maxpnyopety ἐν εἰδόσιν οὐ βουλόμενος, Thuc. 2, 80 ; ἐπισταμένοισι 
εὖ οὐκ ἄν τις λέγοι, Hdt. 7, 8,2. See also c. 21, 20. 

8, ἃ τὴν ὕλην διατιθέασι : ‘ What they do with, how they treat, 


122 NOTES. 


οἷο. “A is a cognate accusative (accus. of the inner object) 
dependent on διατιϑέασι. Comp. Dial. c.T.18: τοὺς τὰ τοιαῦτα 
διατιϑέντας ἡμᾶς ; Orig. c. Cels. 8,5: πολλὰ διαϑέντες ot 
πάλαι Αἰγύπτιοι τὸ Ἑβραίων γένος, and 6,74; Plat. Legg. 5,728 B: 
ψυχὴν ἀτιμότατα διατιϑείς. Also Ep. Eccl. V. et Τῷ, ap. Euseb. 
H. E. 5, 1, 27 (p. 188, D. 8.). 

9. ξέοντες . . « τύπτοντες : Comp. Isa. 40,18; 44, 9 sqq.; The- 
ophil. ad Autol. 2, 2. ; 

15. ὅτι. . . ἐπίστασθε: C.5, 10.---αἀσελγεῖς : C. 4, 82. 

18. Ἢ τῆς ἐμβροντησίας : The gen. of emotion after an interjec- 
tion. See E.ad D. 9,14. 24.25. Notice the accent of ὦ. ᾿Εμβρόν- 
τητος of an attonitus, a stupid, staring ass, a familiar word: ὧμ- 
βρόντητε σύ, Ar. Eccl. 793, ‘You thundering fool;’ ἠλιϑίους τε 
καὶ ἐμβροντήτους, Plat. Alcib. II. 140 C; Orig. c. Cels. 7, 16. 34; 8, 
15. ᾿Εμβροντησία, Plut. Mor. 1119 ΒΡ. --ἀνθρώπους . . . λέγεσθαι: 
‘That debauched men should be said to form gods,’ etc. λέγε- 
oSa for NéyeoSe, Stephan. 

20. φύλακας: See E.ad D. 2, 2. 

21. μὴ συνορῶντας : The neg. is regular; o. is an integral part 
of the inf. sentence. See c. 2,4. Συνορᾶν, used chiefly of intel- 
lectual perception. So Athenag. Res. 15, 66. 


10. PRoPpER WorsHIP or Gop. 


1. ov: Read with Nolte οὐδέ, So Otto (1875).—8éeo8ar: The 
open forms of this verb are often found in the MSS. and editions 
of Xenophon. So in later writers, e.g. B 14,13; Constt. Apostt. 
1,8. With the thought comp. Athenag. Suppl. 10. 

2, παρειλήφαμεν : Thalemann. So also Otto, now, for προσειλή- 
φαμεν. See c. 4,23. Προσλαμβάγνειν is rather ‘to assume.’—apé- 
xovta: Intellectual perception. See c. 3, 3. 

3. ἐκείνους : Object of προσδέχεσϑαι, ‘accept.’—mpoadéxerPar .. . 
δεδιδάγμεθα : The regular construction would be ὅτι w. finite verb. 
Séelcc: 3, δ." 410, 

4, καὶ πεπείσμεθα καὶ πιστεύομεν : See c. 8, 6. 

7. τῷ μηδενὶ . . . καλουμένῳ : See c. 4, 9.—@era@: See B 6,1: Ὄνομα 
δὲ τῷ πάντων πατρὶ ϑετόν, ἀγεννήτῳ ὄντι, οὐκ ἔστιν. --- Καὶ πάντα 
κτέ. : The rest of the chapter is very important for Justin’s an- 
thropology, which seems to lack clearness and consistency. 


THE FIRST, APOLOGY. C. 10. 123 


8. τὴν ἀρχήν: Is often used with the negative, which loves 
strong expression, ‘not the beginning’—‘ not at all.’ It is found 
with the neg. c. 29, 2, Athenag. Res. 2, 18; positively, c. 28, 10, 
Dialog. c. Tr. cc. 27.46. The meaning here is much disputed. 
‘To begin with’ seems to answer the conditions best. 

9. δι᾽ ἀνθρώπους : Comp. Εἰ. Δα D. 10, Athenag. Suppl. 13, 3, and 
see Origen, c. Cels. 4, 24, in defence of this position against the 
mockery of Celsus.-—ot ... δείξωσι: ‘If they show themselves 
worthy to (in the sight of) His counsel by means of works,’ 
‘commend themselves to His counsel as worthy.’—déious: Abso- 
lute as in c. 52,13. The gen. is readily supplied, if needful, fr. 
τῆς per αὐτοῦ ἀναστροφῆς. ἴλξιος with dat. and gen., Xen. Mem. 
1, 2, 62, An. 4, 1, 28; Plat. Conv. 185 B. 

11. καταξιωθῆναι : Aor. as fut. See c. 12, 23. With the ex- 
pression comp. c. 26, 4, and Theophil. ad Autolyc. 2, 8ὅ.---π αρει- 
Ajpapev: For the MS. προσειλήφαμεν. 

16. τὸ γενέσθαι: Theoretically the inf. with the article ought 
to have no more time than any other verbal noun, τὸ πρᾶξαι no 
more than ἡ πρᾶξις, τὸ πεπρᾶχϑαι than τὸ πρᾶγμα. But practical- 
ly the inf. is often used to sum up the contents of a finite clause, 
when it must have some temporal relation other than continu- 
ance, attainment, completion. This is inevitable when the 
article is used with the fut. inf. or the inf. with dy, which 
belong necessarily to oratio obliqua. In this passage, however, 
the simple abstract notion ‘our birth’ suffices. — ἡμέτερον Ξε ἐφ᾽ 
ἡμῖν. --- τὸ δ᾽ ἐξακολουθῆσαι: According to rigid grammar, é. de- 
pends on πείϑει, but the article holds up the inf. more distinctly 
as an object of thought. Comp. c. 3,9. As for our birth, that 
was not in our power. ‘As for our following what is pleasing 
in His sight, it is He that persuades us thereto.’ 

18. πείθει τε καὶ εἰς πίστιν ἄγει : Comp. c. 8, 6. 

19. τὸ μὴ εἴργεσθαι : On the inf. see c. 3,9; on μή, 6. 2,4, Some 
read τῷ with the MSS. ‘And we think that [this] is [so] (is 
done) for the sake of all men, on account of (τῴξεδιὰ τό) their 
not being kept,’ etc. Not satisfactory. Otto now edits τό. 

21.°Omrep... ταῦτα: So the MSS. No change is necessary. 
So Thuc. 6,17: dr... ταῦτα, and Xen. Cyr. 1, 6, 11, with the 
commentators. 


124 NOTES. 


22. ὁ λόγος θεῖος Sv: ‘The Logos being divine,’ ‘by its divine 
power.’ Perionius writes ϑεῖος ἄν, to give the ordinary con- 
ditional form to the sentence.—eipydoaro, εἰ py: ‘Did (actually) 
work, only ;’ εἰ μή being restrictive. Eipydoar’ ἄν, εἰ μή : ‘would 
have wrought (but did not), had not.’ But perhaps it would be 
better not to refine; ἄν may readily have been dropped after ὦν. 

23. πολλὰ ψευδὴ καὶ Gea: See cc. 23, 14; 26, 382; B 12, 15; 
Athenag. Suppl. 3, 12. 

25. ὧν οὐδὲν πρόσεστιν : Short relative clausulae have a pecul- 


“- 


iar emphasis. With the phrase comp. B 2,47; 12, 16. 


11. ‘My Kine@pom Is NoT oF THIS WORLD.’ 


1. προσδοκῶντας : ᾿Ακούω, as a verb of knowing, takes the parti- 
ciple, or ὅτι; as a verb of thinking, the inf. ; of actual perception, 
the gen. and partic. 

2. ἀνθρώπινον: Fem., as in Plato, Legg. 5, 737 B. — λέγειν: 
‘Mean.’—tretkjgare: ‘Have taken up the impression,’ often of a 
false impression ; hence it is necessary to define it. Comp. [Plat.] 
Deff. 413 A: ὑπόληψις ὀρϑή, and Aristot. Eth. Magn. 1, 35, 
15: ἡ ὑπόληψίς ἐστιν, ἡ ὑπὲρ ἁπάντων ἐπαμφοτερίζομεν, πρὸς τὸ 
καὶ εἶναι ταῦτα οὕτω καὶ μὴ εἶναι. 

3. ἡμῶν . .. λεγόντων : Gen. absol., although ἡμᾶς precedes. 
The deviation is justified by the strong contrast. See c. 62, 19. 
—)eydvtwv: ‘Whereas we mean.’ Adversative participle; so 
γινώσκοντας, ‘although we know.’ Γινώσκοντες, which some re- 
tain, would refer to the emperors. 

5. θάνατον τὴν ζημίαν: Θάνατος ἡ ζημία is a very common ju- 
dicial phrase. 

0. κεῖσθαι: Practical perf. pass. of τίϑημι. Τέϑειμαι is little used 
in classic authors. The inf. after γινώσκω is more common when 
y: means ‘to believe.’— Εἰ προσεδοκῶμεν : On the unreal con- 
ditional, see c. 4, 6. 

7. ὅπως μὴ ἀναιρώμεθα: Ὅπως has among its numerous con- 
structions the constructions of iva. Whenever the neg. is used 
with tenses of continuance, the combination has a peculiar 
Stress ; ὅπως μὴ ἀναιρώμεϑαΞξετοῦ μὴ ἀναιρεῖσϑαι. On the sequence, 
see c. 12, 9. 

8, ὅπως ... τύχωμεν : Aorist of final attainment. 


THE PIES APOLOGY. .Cc. 12: 125 


10. πεφροντίκαμεν : Emotional perfects denote (in conformity 
with the original symbolism of reduplication) not completed, 
but intense action. So τεθαύμακα, δέδια, and the like. Hence 
the present translation.—rot καὶ πάντως ἀποθανεῖν : 50 c.57,9: τοῦ 
πάντως ἀποϑανεῖν, ‘death at any rate.’ The article with the inf. 
is often contemptuous. ‘This thing of dying, ‘this inevitable 
doom of death.’ See note on c. 29, 4.---ὀφειλομένου : Comp. the 
famous passage in Eur. Alc. 418-9: γίγνωσκε δὲ | ὡς πᾶσιν ἡμῖν 
κατϑανεῖν ὀφείλεται. So Menan. Monos. 69: βροτοῖς ἅπασιν 
ἀποϑανεῖν ὀφείλεται. Also B 11,3: πάντως παντὶ γενομένῳ 
ἀνπρώπῳ καὶ ϑανεῖν ὠφείλετο. ; 


12. ‘AS EVER IN OUR GREAT TASKMASTER’S EYE.’ 


1. ᾿Αρωγοὶ κτέ.: We are great helps to you because we hold 
ourselves responsible to God, whose eye nothing can escape, 
whereas the wicked count on your blindness. 

2. ταῦτα δοξάζομεν : Ταῦτα anticipates the inf. clause A 4, 4. 
—os: As if he were about to use ἐστί, ἃ slight want of sequence, 
which is more common with ὅτι. An example with we, Isae. 6, 10. 

4, ἐνάρετον : A late word.—mpds ὀλίγον : ‘For a little while,’ as 
in Luc. D. D. 18,1; Plut. Mor.116 A; Hermias, 2. In the better 
period only with a subst., as πρὸς γῆρας, x. τὸ γῆρας. 

7. γινώσκων ... πορεύεσθαι: ‘Knowing that he is on his way.’ 
On- the imif_,.see.c7 i, 6: 

10. τύχοι: The MSS. have τύχῃ. I have written τύχοι (and so 
has Otto now), though examples of change of mood are not want- 
ing. In the later period -y and -o. were pronounced alike. The 
opt. after a past tense because it is a past tense, whereas in c. 11, 
7 the subj. is used after κἂν jpvotpeSa because it=ovn ἀρνούμεϑα. 
--ὠοὠπηλλαγμένος εἴη : The perf. is little used in the final sentence 
except of resulting condition. So especially in the periphrastic 
form, as Dial. c. T. 16: ἵνα ἦτε ἀπὸ τῶν ἄλλων ἐθνῶν ἀφωρισμένοι, 
lc. 56: ἵνα πεπεισμένοι ἦτε. 

11. Οἱ γὰρ κτέ. : The MSS. have Οὐ γάρ and a period at ἀδικοῦ- 
ot, which does not give a clear sense (unless we read παύονται for 
πειρῶνται, and omit the first λανϑάνειν), and leaves an incredible 
asyndeton at εἰ guaSov. Οἵ (Thirlby), with the punctuation given, 
makes the passage transparent.—keipevous Ξε τεϑειμένους. Seec. 11,6. 


126 NOTES. 


12. λανθάνειν ἀδικοῦντες: A number of verbs of manner, such 
as λανϑάνω, τυγχάνω, φϑάνω, take participial constructions. We 
often translate by an adverb or some other turn, as, to our con- 
ception, the participle contains the main notion. That the ac- 
tions are coincident is shown by the fact that the combinations 
may be reversed: λαϑὼν ἐποίησε Occurs as well as ἔλαϑε ποιήσας. 
The typical construction is identity of tenses, so far as continu- 
ance, attainment, and completion are concerned, but the rule is 
not closely observed except with φϑάνω. 

14. ἔμαθον καὶ ἐπείσϑησαν : Justin’s favorite chain-shot style 
(coupled synonyms). See Introd, ΧΧΧΙ].---ἐπικείμενα : Sc. ὑπὸ τοῦ 
Seov (Trollope). 

17. δεδιέναι py: The moods after verbs of fearing have some 
marked peculiarities. So the pres. subj. is used not only as a 
fut. but also as a present (future ascertainment of a present ac- 
tion); the aor. subj. is invariably fut. (both ascertainment and 
action). —8ikatorpayyowo.: Ingressive aorist. Comp. c. 3, 13. 
Trollope and others are shocked at Justin’s unmannerliness. 

18. κολάσετε: The MSS. have κολάζετε, for which I read with 
Thirlby, Braun, and Otto (2) κολάσετε, others κολάζητε. There is not 
much choice. True, the fut. ind.is the normal construction. after 
the relative of adaptation; but after ἔχω. (οὐκ ἔχω) the subj. is 
often found by an early and natural confusion of relative and in- 
terrogative. Οὐκ ἔχετε ὃν κολάσετε, ‘You have not any one to 
punish,’ and οὐκ ἔχετε ὅντινα κολάζητε, ‘You do not know whom 
to punish,’ are not kept apart as nihil habeo quod, non habeo 
quid, in Latin.—éfere: Change to the future construction, found 
rather after such verbs as ὁρᾶν, βλέπειν, and the like. After δέδοικα, 
Xen. Cyr. 2, 3,6; after φοβοῦμαι, Plat. Phileb. 13 A. Otto comp. 
2 Cor. 12, 20.21 (Tisch.).—8yptwv: Classical word for ‘executioners.’ 

20. ἐκ δαιμόνων : “EE of the source, not equivalent to ὑπό, with 
which it is seldom parallel in Attic prose. Comp. Athenag. Res. 
20, 96: ἐκ Seod καὶ παρὰ ϑεοῦ.᾽ : 

22, οἵγε: The restrictive relative (=qui quidem) is often caus- 
al. Comp. B 38, 4. 

23. πρᾶξαι: The aor. inf. is often used for the fut. inf. after 
verbs of hoping and promising, in which wish or will intrudes. 
See cc. 14,20; 15,18; B 3,1. This is extended to other verbs, and 


_THE FIRST APOLOGY. C. 12. 127 


we find the simple aor. inf. where the rule would require the fut. 
inf. or the aor. inf. with ἄν, which H. Stephanus desiderates 
here. Remember, however, that ay is often dropped by accident. 

96. ὅσον καί: Kai is superfluous for our idiom in the second 
clause of a correlative sentence. For the Greek it seems to give 
a co-ordinate balance. 

27, καλλιερήσετε: ‘Sacrifice acceptably ’=—‘succeed.’ The sa- 
cral sense seems to have died out in ordinary parlance. ‘Jus- 
tin’s meaning is that their persecutors will not succeed in their 
attempts against the Christians, since Christ himself has prom- 
ised to support them in making a wise choice; at the same 
time that their faith is confirmed by the fact that their very suf- 
ferings are so many fulfilments of his predictions, and conse- 
quently so many proofs of his divinity ’ (Trollope). 

28, οὗ βασιλικώτατον : So-called superlative for compar. The 
superl. enhances the comparative. The gen. of the standard 
after compar. (‘than’) is now commonly explained as a whence 
case (abl.). Otto cites Cohort. 9.35 (πρεσβύτατος). 12 (ἀρχαιοτάτην), 
21 (πρώτους). It is characteristic of the philology of the last cen- 
tury that Thirlby calls the construction absurda Atticorum elegan- 
tia, and avails himself of Philemon (fr. inc. 109), ϑανεῖν ἀριστόν 
ἐστιν ἢ ζῆν ἀϑλίως, to deliver an ugly blow at Bentley. 

29. οὐδένα οἴδαμεν ὄντα : See c. 3, 3. Οἴδαμεν rare in Attic. 
Common form in the κοινὴ διάλεκτος. 

30. πενίας : The plural of abstracts is frequently used distrib- 
utively in Greek, rarely in English. For πενίαι comp. Plato, De 
Rep. 10, 618 B; Legg. 10, 890 C; Prot. 353 D, al. — πατρικάς : 
‘Hereditary.’ 

31. ὅσα ἄν: The relative with ἄν and subj. is in some respects 
parallel with ἐάν (c. 2,18). But observe that the relative with 
ἄν and subj. is always generic in prose. —tmayopevoy = ὑπείπῃ. 
See c: 2, 2. 

32. μὴ δεῖν : Comp. c. 4, 24. Add imper. notion in ὑπαγορεύσῃ. 
—é6 νουνεχής : The Stoic definition of νουνέχεια is ἐπιστήμη ἐπιτευ- 
κτικὴ τοῦ ἑκάστῳ σκοποῦ.---οὐχ αἱρήσεται : So-called genomic or sen- 
tentious future—Tevijoer®ar...mpoetre: Eizeiv,in the sense of ‘say’ 
(not ‘ order’), commonly takes ὅτι or we in classic Greek ; but the 
exceptions are far more numerous than one should suppose from 


H 


128 NOTES. 


the way in which the rule is stated, as Thuc. 7, 35,2; Hdt. 1, 39; 
2,30; Andoc. 1, 57; Xen. Hell. 1, 6, 7; 2, 2, 15; Cyr. 5, 5, 24; 
Plato, Gorg. 473 A; Legg. 2, 654 A; 5, 796 C; Clitoph. 409 A. 
410 B; Aeschin. 3, 38; Lycurg. c. Leocr. 50, to say nothing of the 
poets, such as Pind. Ol. 7, 62; Soph. Antig. 755, etc. For later 
Greek, examples are not necessary: Luc. Peregrin. 18; Theophil. 
ad Autol. 2,8; 3,3; Athenag. Suppl. 20, 85; 23, 113 (ἐξειπεῖν yev- 
νᾶσϑαι) ; Origen, c. Cels. Praef.5; 3, 6.35.66. So cc. 33,11; 46, 
3, and often in D.c. T. The rule, however, is not without its 
reason. ἘΕἰπεῖν originally gives the exact utterance (ἔπος). So 
in Homer (τάδ᾽ εἶπεν). When the or form of 0. obliqua became 
common, it was natural that this form, which is nearest to oratio 
recta, should be retained. 

33. ταῦτα πάντα : SC. ὅτι οὐ καλλιερήσετε.---φημί Serves to resume, 
as in Eng. ‘I say.’ 

34. ἀπόστολος : Is ἃ term of special dignity in Greek. Comp. 
cc. 31,17; 33,17, and c. 63,12: ἄγγελος καλεῖται καὶ ἀπόστολος: 
also Hebr. 3,9: κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμο- 
λογίας ἡμῶν Χ. Ἰ1. 

35. τὸ ἐπονομάζεσϑαι: See c. 3, 9.--᾽Χἁριστιανοί: Familiar con- 
cord with the subject of the leading verb. 

37. γινόμενα : Participle with φαίνομαι as a verb of showing, 
c. 3,3. Notice the more common use of γίνομαι (for γίγνομαι) in 
later Greek. 

38. φθάσας Ξ-πρότερον: apleonasm with προεῖπεν. See note onc. 
12,12. So Origen,c. Cels. 2,29: φϑάσαντες εἰρήκαμεν. S05, 1: 
φϑάσαντες ἀπηντήσαμεν, 23,11: φϑάσαντες εἶἷπον.---γενέσϑαι = 
γενήσεσϑαι, Which we should expect, but see 1. 23.—émep: ‘The 
very thing which,’ ‘the very thing which is peculiarly.’ Comp. 
c. 18, 9.---πρὶν 4: C. 4, 13. 

39. εἰπεῖν : ‘ (Namely) telling before a thing happens, and then 
to have the thing shown as happening just as it has been fore- 
told.’ Εἰπεῖν : So the editors for εἶπε. 

40.°Hv: So called for ἐξῆν. ‘But there were such a thing as 
not adding.’ ‘We might stop here (ἐπὶ τούτοις) and add noth- 
ing.’ In such phrases ἄν is said to be omitted. The difference 
is commonly stated thus (after Hermann): "Hy ἄν, ‘it would be 
possible’ (in other circumstances), but, as it is (νῦν δέ), it is im- 


THEY ἘΤΕΒῚ  ΑΡΟΠΟΘΥ. C. 18. 129 


x 


possible. Ἦν, ‘it were possible,’ but it is not, will not be, done. 
This distinction does not hold throughout. Observe that the 
phenomenon is confined to the imperf. tense of abstract relations, 
such as, ἔδει, ἐχρῆν, (χρῆν, Athenag. Suppl. 32, 158), δυνατὸν ἦν 
(c. 39, 15; Dialog. c. T. 24). The imperf. itself is a suspended 
fut. of the past=éuedXe and fut. inf. 

41. λογισαμένους Sti: C. 2, 18. 

42. ῥᾷον: By frequent usage with the standard suppressed, 
ῥᾷον has lost something of its comparative color. Comp. ocius, 
propius, and ‘near.’ 

44, εἰδότες ὅτι: C. ὃ, 9.---οὐκ CBivatov: Two conflicting nega- 
tives are frequently used in Gr. to produce a strong affirmative 
by litotes. The English language, though greatly influenced 
by classical and Scriptural example, does not go so far in the 
use of the figure. This passage from οὐκ. . . φυγεῖν has been 
appropriated by Irenaeus, Ady. Haer. 3, 2 (Grabe). 


13. ‘OuR REASONABLE SERVICE.’ 

1. ὡς οὐκ ἐσμέν : Depends on τίς. . . οὐχ ὁμολογήσει ; (1. 12). 

2, ἀνενδεῆ αἱμάτων: The plural conception is different in dif- 
ferent languages. Comp. c. 12, 80. Αἵματα is very common: 
‘streams of blood, or ‘gouts of blood,’ as the case may be. 
Braun has accumulated parallels for the thought from both pro- 
fane and patristic writers, as Eur. Herc. Fur. 1848: δεῖται yap ὁ 
Sede, εἴπερ ἔστ᾽ ὄντως ϑεός, οὐδενός, and Clem. Alex. Strom. 6 p. 639: 
ἀνενδεὴς δὲ μόνος ὁ Sede. See the Second Satire of Persius. 

4, λόγῳ εὐχῆς : Comp. 2 Cor. 5,19: τὸν λόγον τῆς καταλλαγῆς, 
Hebr. 13, 22: τοῦ λόγου τῆς παρακλήσεως. Gregory of Nyssa dis- 
tinguishes εὐχή and προσευχή: εὐχὴ μέν ἐστιν ἐπαγγελία τινὸς THY 
κατ᾽ εὐσέβειαν ἀφιερουμένων, προσευχὴ δὲ αἴτησις ἀγαθῶν μετὰ ἵἱκε- 
τηρίας προσαγομένη ϑεῷ. See my note on Pers. 2,3. The distinc- 
tion is not to be pressed.—éd’ οἷς ΞΞἐπὶ τούτοις ἅ.---προσφερόμεθα : 
‘Take to ourselves,’ ‘eat and drink,’ ‘enjoy,’ as in Xen. Cyr. 4, 2, 
41; Athenag. Res. 5, 24; 6, 28. The translation ‘offer, ‘sacri- 
fice, is without warrant for the middle. So below, c. 67,4: ἐπὶ 
πᾶσιν οἷς προσφερόμεϑ a εὐλογοῦμεν KTE. 

5. ὅση δύναμις: A common phrase, at every turn in Orig. Ο. 
Cels., ‘to the extent of our power.’ See cc, 59, 27; 67, 15.— 


130 NOTES. 


αἰνοῦντες : The uncompounded form is rare in Attic prose, and 
has a higher, more religious tone. Greg. Naz. says, 1, ο. 142-3: 
ἔπαινός ἐστιν εὖ τι τῶν ἐμῶν φράσαι, | atvog δ᾽ ἔπαινος εἰς ϑεὸν 
σεβάσμιος. --- τιμὴν ταύτην : Τὴν τιμὴν ταύτην would mean ‘this 
honor,’ Ταύτην is attraction from τοῦτο (c. 8, 8): ‘That the only 
honor worthy of Him is this, namely, the offering.’ 

6. παραλαβόντες : C. 4, 23. 

7. οὐ πυρί: Is really parenthetic, and influenced by παραλαβόν- 
rec—hence ov, not μή.---ξαυτοῖς Ξεἡμῖν αὐτοῖς. See c. 2, 16. 

8. διὰ λόγου : Comp. Ep. ad D. 6, 9.--πομπάς : Justin prefaces 
πομπάς by διὰ λόγου to distinguish these Christian πομπαί from 
the heathen processions, the diaboli pompae, which were an es- 
pecial abomination to the Church. See Constt. Apostt. 2, 6. 
‘Solemn prayers.’ 

9. ὕμνους πέμπειν : ᾿Αναπέμπειν is still more common. Comp. 
Clem. Alex. Paed. 3, 12,101: aivoyv ἀνα πέμψαι κυρίῳ. 

10. ποιοτήτων μὲν yovav: The MSS. have γενῶν. Bunsen 
(Christianity and Mankind, 1, 219, note) writes: πάντων ποιητῶν 
καὶ γενητῶν, putting a comma after πόρων. Otto supposes γενῶν 
to mean ‘elements.’ I write γονῶν, which is coupled with 
‘fruits’ by Origen, c. Cels. 5,12: καρποὺς καὶ γονὰς ἁπάσας... .. 
καρπῶν καὶ πασῶν γον ὧν αἰσϑητῶν. The reference is to ‘variety 
of products.’ Comp. further B 5, 6: τὰ οὐράνια στοιχεῖα εἰς αὔξη- 
σιν καρπῶν Kai ὡρῶν μεταβολάς, and Max. Tyr.17, 5: κράσεις ἀέρων 
καὶ ζῴων γενέσεις καὶ καρπῶν φύσεις... ϑεοῦ πάντα ἔργα ἡ ψυχὴ λέγει 
κτὲ.---μέν : Solitarium, i.e., μέν without δέ, but καί is equivalent. 

12. τίς σωφρονῶν οὐχ ὁμολογήσει : Comp. Athenag. Suppl. 10, 
43: ric οὖν οὐκ ἂν ἀπορήσαι κτὲ. 

1ὅ. ἐπὶ Ποντίου : ᾿Επί w. gen. of official dates. Comp. cc. 26, 
6; 35,25; 46, 0.---ἐπὶ χρόνοις : A later construction. 

10. ἐπιτρόπου : ‘ Procurator.’—vtsv αὐτοῦ: Otto now reads ad- 
TOV. 

17. πνεῦμά τε: Te . . . re intimates parallelism; the point of 
view shifts from c. 6, 8. 

18, ὅτι . . . τιμῶμεν : C. 3, 9.--ὠοΟἀἰποδείξομεν : ᾿Επιδεικνύναι for ef- 
fect, hence often in a bad sense, though not always (E. ad D. 
12, 10), évd. of a practical illustration (E. ad Ὁ. 5,11), ἀποὺ, of 
logical proof. 


THE FIRST APOLOGY. C. 14. 1591 


19. ᾿Ενταῦθα : ‘In this point,’ anticipating the inf—paviev... 
καταφαίνονται =p. κατηγοροῦσι: Unusual transitive sense of the 
middle of carag., after the analogy of ἀποφαίνομαι. 

21. τὸν ἁπάντων: Third attributive position. So the MSS. 
Otto and Trollope write τῶν.---ἀνθρώπῳ σταυρωθέντι : A common 
sneer. It is unnecessary to multiply proofs of the scandal of the 
cross. In the Rabbinical books our Saviour is spoken of simply 
as actos 

22. προσέχειν : Sc. τὸν νοῦν, a familiar ellipsis. 

25. ἐξηγουμένων : Sc. ἡμῶν. The subject of the genitive parti- 
ciple is not unfrequently to be supplied. 


14. Toe Demons Marien CaristTIAns. 

1. Προλέγομεν : ‘ Forewarn.’—ovdrdtagfar: ‘To put yourselves 
on your guard; φυλάττεσϑαι, ‘to be on your guard.’ See c. 3, 
19.--προδιαβεβλημένοι : ‘Previously accused.’ Comp. the use of 
διαβάλλω in Luke, 16,1 (of the unjust steward). Maran aptly 
quotes Tertull. ad Scapulam, 2 (p. 117 D. 8.): Daemones autem 
non tantum respuimus verum et revincimus et quotidie traduet- 
mus et de hominibus expellimus, sicut plurimis notum est. 

3. ἐντυχεῖν καὶ συνεῖναι : Συνεῖναι fr. συνίημι. See the combina- 
tion in B 8, 11: εἰ ἐντυχὼν μὴ συνῆκε τὸ ἐν αὐτοῖς μεγαλεῖον. 
The use οἵ ἐντυγχάνειν, ‘read’ (c. 26, 38), begins Plato, Lys. 214 A; 
Cony. 177 B; De Lege, 316 C. Observe the aor. of total nega- 
tion. See c. 4, 10. 

5. ὑπηρέτας : Ὑπηρέτης, often of an official ‘underling,’ ‘ under- 
strapper.’ Δοῦλοι καὶ ὑπηρέται combined, in Jno. 18, 18. 
Comp. Lucian, Char. 17: ἄγγελοι καὶ ὑπηρέται Θανάτου, Sacrif. 
8: ὑπηρέται καὶ ἀγγελιαφόροι (Iris and Hermes), 

6. στροφῶν : Στροφή, hardly a dignified word, though used 
by Aeschyl. Suppl. 623; it belongs to the language of every- 
day life (Ar. Ran. 775, Plut. 1154), and creeps into Latin in 
the time of Augustus. Tertull. Apol. 15 (p.55 Ὁ. 5.) : Dispiecite 
Lentulorum et Hostiliorum venustates, utrum mimos an deos vestros 
in tocis et strophis rideatis, ‘ Shift.—oi« ἔσϑ᾽ ὅπως: ‘In no 
way.’ 

7. ὑπὲρ τῆς αὐτῶν σωτηρίας : Αὐτῶν is ipsorum, ‘personal.’ The 
reflexive is not necessary.—év τρόπον : C.4, 92, The thought is, 


132 NOTES. 


‘You ought to put yourselves on your guard just as we did 
when we found out their wiles.’ 

9, τῷ ἀγεννήτῳ: Otto would now read everywhere with Ash- 
ton and Waterland ἀγένητος, ‘ unoriginated,’ instead of ἀγέννητος, 
‘unbegotten,’ and cites a large number of passages to show that 
at this period God was called ἀγένητος, not ἀγέννητος. See 
Athenag. Suppl. 4, 15. Béhringer (ap. Ott.) says that Justin 
calls God the unbegotten, partly in contrast to the begetting 
of gods which went on so freely in polytheistic Paganism 
(c. 25), partly by way of distinction from the begotten Son, the 
Logos. 

10. of πάλαι μὲν κτέ.: This powerful evidence of the divine 
origin of the Christian religion is eloquently insisted on in the 
Ep. ad Diogn. 5 foll. Parallels might be multiplied indefinitely. 
Keim well calls this theme the triumphal song of the Apologists. 
-πορνείαις : See c. 12, 30. 

12. ἀγαθῷ καὶ cy. θ.: Concinnity would require νῦν ἀγαϑῷ, 
which Otto has recently edited. But Justin is not concinnous. 
—éavrovs ἀνατεϑθεικότες : The notion that the middle is a reflexive 
in the ordinary sense of the word is a vulgar error that is not 
yet wholly dissipated. The object of the middle is really neither 
dat. nor accus., as the middle is older than the cases (Curtius). 
The middle can be used as a direct reflexive only when the ac- 
tion is natural. The reflexive pronoun is always expressed when 
the action is of itself unnatural, or has become such in the cir- 
cumstances.—xpyydtev kal κτημάτων : Κτήματα, ‘real estate,’ χρή- 
ματα, ‘personal property.’ So Braun, who cites Clem. Alex. Quis 
dives, 14: κτήματα yap ἐστι κτητὰ ὄντα, καὶ χρήματα χρήσιμα ὄντα 
καὶ εἰς χρῆσιν ἀνθρώπων παρεσκευασμένα ὑπὸ τοῦ ϑεοῦ and 1. ο. 19: 
χρήματα ἀντὶ κτημάτων λαβεῖν. Comp. Plato, Lege.5, 728 E: 
ἡ τῶν χρημάτων καὶ κτημάτων κτῆσις. But κτήματα notably in- 
cludes ‘slaves and cattle.’ The currency of the combination is 
partly due to the jingle. 

15. μισάλληλοι : Comp. Tit. 3,5: μισοῦντες ἀλλήλους. 

16, τοὺς οὐχ ὁμοφύλους -ΞΞετοὺς ἀλλοφύλους : the neg. coalescing 
with the word. Otherwise μὴ ὁμοφύλους.----καὶ .. . μήξεμηδέ: Μή 
is regular on account of the article. See cc. 4,9; 26, 80.--ἑστίας 
κοινὰς ποιούμενοιΞξεκοινῶς ἑστιώμενοι : See c. 1, 9. 


THE FIRST. APOLOGY. οἱ 15. 1995 


17. ὁμοδίαιτοι : Comp. B 2, 18. 

20. ὑποθημοσύνας : Poetic, or late. 

21. τυχεῖν : On the tense after εὐέλπιδες, see c. 12, 23. 

24, πρὸ τῆς ἀποδείξεως : Promised in c. 13, 18.-- ὑμέτερον : Comp. 
Go, 16: 

25. ὡς δυνατῶν βασιλέων : Familiar apposition of gen. with 
possessive. ‘Qe restrictive, and so causal. The Greeks called 
the emperor βασιλεύς, a word for which they had a certain affec- 
tion, whereas rev was tabooed at Rome—a divergency easily ac- 
counted for by history.—8vvarév: Power has its duties. odlesse 
oblige. Hence there is no necessity of changing δυνατῶν into συν- 
ετῶν With Stephanus. Comp. c. 17, 18. 

26. Bpaxeis δὲ καὶ σύντομοι : Comp. 190. ο. T. 18: βραχέα. .. 
λόγια. Comp. Origen, c. Cels. 3, 39, on the language of the evan- 
gelists, and read a passionate defence of ungrammatical Chris- 
tianity in Arnobius, 1, 59. 

27. σοφιστής : ‘Professor of wisdom.’ There is necessarily a 
bit of charlatanry in the word itself, despite the famous vindica- 
tion of Grote. In this age the professor was chiefly a rhetori- 
cian. Lucian calls Christ ‘the crucified professor.’ See my ar- 
ticle on Lucian (Southern Review, Oct. 1869, p. 424), and comp. 
Max. Tyr. 21,6: εἰ δὲ ἤϑελεν ὁ Ἡρακλῆς. . . διώκειν σοφίαν ἀπρά- 
γμόνα, ἣν ἂν δήπου avY Ἣ ρακλέους σοφιστή ς, καὶ οὐδεὶς ἂν αὐτὸν 
ἐτόλμησεν εἰπεῖν παῖδα Διός. It may be also worth noticing that 
M. Aurelius says of Antoninus Pius (6, 31): οὐ ψοφοδεής, ody 
ὑπόπτης, οὐ σοφιστῆή ς. 


98, δύναμις θεοῦ : Comp. Matt. 7, 29. 


15. CHRIST’S OWN TEACHINGS. 


1. τοσοῦτον: Perhaps with reference to the brevity (σύντομοι 
λόγοι) Of Christ’s words.—Os av... θεῷ : Matt.5,28. With Jus- 
tin’s first citation of the words of our Lord begins the endless 
controversy as to his use of our Gospels. See the Introduction, 
xxxy. foll. I shall not undertake to point out the divergences, 
much less to explain them. 

3. Εἰ 6 ὀφθαλμὸς ... wip: Matt. 5, 29. Comp. 18, 9, and 
Mark 9, 47. 

7. Ὃς γαμεῖ .. - μοιχᾶται: Matt. 5, 82. Comp. Luke 16, 18. 


134 NOTES. 


8, Εἰσί τινες. . . χωροῦσιν : Matt. 19, 12. 

11. Ὥστε: So Otto (3) after Davis for ὥσπερ. 

12, διγαμίας : It is much disputed whether the forbidden mar- 
riage was simultaneous (bigamy), or successive (after death or 
divorce of the former partner). Simultaneous marriage (Ma- 
ran) was not allowed by the Roman law; marriage after divorce 
is supposed to be meant here by Thirlby, Ritter, and Otto; 
Braun thinks that Justin entertained the harsh view of second 
marriages common to the early Church. So Athenag. Suppl. 33, 
162: ὁ δεύτερος [γάμος] εὐπρεπής ἐστι μοιχεία. On the difficulty of 
keeping widows from a second marriage, see the instructive 
chapter in Constt. Apostt. 8, 1.--ποιούμενοι : See c. 1, 9.— mapa τῷ 
ἡμετέρῳ διδασκάλῳ: ‘In our Master’s school,’ ‘according to His 
doctrine.’ | See Ὁ. 958: 

15. potyetoor: Ingressive aorist. See c. 3,13. With the pas- 
sage Otto comp. Iren. Adv. Haer. 2, 32,1: apud quem non solum 
qui moechatur expellitur sed et qui moechari vult.—as οὐ τῶν ἔργων 
davepov: On we and οὐ see ¢. 4,19. Φανερῶν sc. ὄντων. The par- 
ticiple of the gen. abs. is not freely omitted, chiefly with such 
adjectives as are virtually participles (ἑκών and ἄκων), or have an 
affinity with verbs, as φανερῶν here. 

17. πολλοί τινες : Tic is often added to designations of numbers. 

18. ἐκ παίδων: A common phrase. Ἔκ includes the period 
from which it dates, as in Engl. ‘ofa child.’ There is some dis- 
pute as to the limits of this passage, which is supposed to bear 
on paedobaptism.—aPopor=adiagSopor. 

19. εὔχομαι. .. δεῖξαι: On the aor.—fut. see c. 12, 23.—kara 
πᾶν γένος : (Ὁ. 1, 5. 

90, Τί... λέγομεν: ‘What shall we (I) say of? The use of 
the present for the fut. is a survival of an older stage. The 
‘conative’ element lies in the so-called connecting vowel. 

23. ἀκολάστους : ᾿Ακόλαστος refers to want of training, ἀκρατής 
to defect of temperament (Vémel). 

24, Hime δ᾽ οὕτως : Justin regularly uses οὕτως to point both 
ways, backward and forward. So οὗτος.---Οὐκ ἦλθον . . . μετά- 
νοιαν : Matt. 9,18 (Mark 2, 17), Luke 5, 32.—kadéoar: An old use 
of the infinitive after verbs of motion, found here and there in 
classic Greek prose, common in N. T. 


THE FIRST “APOLOGY. C: 15. 1595 


95. Θέλει. . . αὐτοῦ: Comp. Ezek. 33,11. ᾿Εϑέλω is the form 
in normal prose, but after a vowel and in certain formulae ϑέλω 
is often found even there, and everywhere in later Greek. Θέλω 
ἠἤξεμᾶλλον ἐθέλω ἤ. So also βούλομαι and the like. Eur. Tel. fr. 
22,2: σμίκρ᾽ ἂν ϑέλοιμι, Kai Kad’ ἡμέραν ἔχων, ἄλυπον οἰκεῖν Bio- 
τον ἢ πλουτῶν νοσεῖν. 

27, Hi... ποιοῦσιν : Matt. 5, 46 (comp. Luke 6, 32). — aya- 
mate: ᾿Αγαπᾶν is a colder word than φιλεῖν and less intimate. 
The larger use of it in Christian writers is perhaps due to an 
avoidance of φιλεῖν in the sense of ‘kissing.’ The refinements of 
the commentators on John 21, 15-17 seem hardly tenable when 
we remember that the Evangelist himself did not see the point, 
as Augustin notes (Civ. Dei, 7,11). Xen. uses ἀγαπᾶν and φιλεῖν 
as absolute synonyms. Comp. Mem. 2,7, 9, with § 12. See the 
comprehensive definition of ἀγάπη (a Christian word) in Clem. 
Alex. Strom. 2, 9,41. Greg. of Naz. says, l.c. 160-1: συμψυχίαν 
δὲ τὴν ἀγάπην ὁρίζομαι. 

28. καινόν : Νέος of the organic, καινός of the inorganic; νέος of 
that which grows, καινός of that which is made. Here ‘strange.’ 

99, Ἐϊγὼ ... ἐπηρ. ὑμᾶς : Matt. 5, 44; comp. Luke 6, 27 foll. 
On ἐπηρεαζόντων, see c. 1, 6. 

33. πρὸς δόξαν : Comp. πρὸς χάριν, A 2, 12.—TIavti.. . ποιοῦσιν : 
Matt. 5,42; Luke 6 (30), 34.—airotvrr: The old distinction be- 
tween αἰτεῖν, ‘ask’ (absolutely), and αἰτεῖσϑαι, ‘ borrow,’ breaks 
down in the application, as in Xen. Anab. 2, 3,18 and 19. Still 
the middle is often used as ‘borrow,’ and in the aor, seems to be 
the Attic expression for ἐχρησάμην (fr. κίχρημι), Which was avoided. 

35. λαβεῖν : See c. 12, 29, 

36. Ὑμεῖς. .. ἀφανίζει : Matt. 6, 19. 20.— μὴ Cnoavpifete: So 
Tread for the ungrammatical μὴ ϑησαυρί ζη τε. 

37. ἑαυτοῖς --οΟὐμῖν αὐτοῖς. Comp. ¢. 2, 16.—ohs καὶ βρῶσις ἀφα- 
νίζει : The concord as in old English and idiomatic English. 

39. Ti... ἀφανίζει: Matt. 16, 26; 6,20. Τί is acc. of inner 
object (adverb. acc.) ; τί ὠφελεῖται-ε-τίνα ὠφέλειαν ὠφελεῖται. 

40, κερδήσῃ: Attic κερδάνῃ. 

43, Τίνεσθε . . . πονηρούς: Luke 6, 35 foll., Matt.5,45. Γίνε- 
oS, ‘Show yourselves.’— xpyotot: See c. 4, 4.—oixtippoves: Of 
active benevolence. So Gregory of Naz. 1. c. 124.125: ἔλεος μέν 


fr 2 


136 NOTES. 


ἐστι συμπάϑεια συμφορᾶς, | οἴκτος δὲ Ked τι τὸν πεπονϑότα δράσαι. 
On ἔλεος, see Clem. Alex. Strom. 4, 6, 98. 

45, ἁμαρτωλούς: For ἁμαρτωλούς Davis proposes avSpwrove. 
Thirlby suggests: ἐπὶ ἁμαρτωλοὺς καὶ ἀγαϑοὺς καὶ βρέχει ἐπὶ 
δικαίους καὶ πονηρούς. Otto: ἐπὶ ἁμαρτωλοὺς καὶ δικαίους καὶ 
βρέχει ἐπὶ ὁσίους καὶ πονηρούς. Comp. D.c. T. 96. 

40. Μὴ μεριμνᾶτε . . . ἀνθρώπου: Matt. 6, 25 foll. (Luke 12, 
22-24), 31-33 and 21 (comp. Luke 12, 84). Μέριμνα means ‘anx- 
ious thought,’ an exaggeration of φροντίς, as Gregory of Naz. 
says, 1. c. 67: φροντὶς δ᾽ ἑλιγμός, ἡ μέριμνα τὸ πλέον. ‘Thought’ 
in the A.V. had the same meaning.—+i φάγητε: More exactly, 6 
τι φάγητε, but the simple interrogative is very common in de- 
pendent questions. The notion of question is involved in anx- 
ious thought. A question in the subj. expects an answer in the 
imperative. Hence the person is chiefly the first person, or the 
third as the representative of the first, as ποῖ rie gvyy=zoi φύγω, 
φύγωμεν, or, as here, in a dependent clause. Do not ask: ri φάγω- 
μεν; Occasionally we find this subj. question used as a purely 
indicative fut. (Luke 11,5), in which the earlier and later stages 
of the language meet. 

48, Mh... μεριμνήσητε: Above, μὴ μεριμνᾶτε. Μή with the 
aor. subj. denotes total negation, ‘do not;’ μή with the pres. im- 
per. a negative course of action, ‘keep from,’ or the negative of 
a course of action, ‘cease to.” The former=ne w. perf. subj.; the 
latter=noli w. inf. 

52. My... οὐρανοῖς : Comp. Matt. 6, 1.—7ovetre: For the un- 
grammatical ποιῆτε of the MSS. 

58. θεαθῆναι: ‘Gazed at.’—ei δὲ μή ye: Εἰ δὲ μή has become a 
mere phrase, ‘if not,’ ‘ otherwise,’ and is used to introduce oppo- 
sition to the statement involved in the foregoing, whether posi- 
tive or negative. ‘If you fail to keep from doing ’=‘If you do 
these things,’ ‘ otherwise.’ 


16. BEAR ALL TuHInGs. SWEAR NOT AT ALL, 

1, Ilepi δὲ τοῦ ἀνεξικάκους εἶναι : Comp. c. ὃ, 9. ᾿Ανεξικακία OC- 
curs in Plutarch. Comp. Athenag. Suppl. 34,164: οὐ γὰρ ἀπαρκεῖ 
δίκαιον εἶναι (ἔστι δὲ δικαιοσύνη ἴσα ἴσοις ἀμείβειν) ἀλλ᾽ ayaSoic Kai 
ἀνεξικάκοις εἶναι πρόκειται. 


THe FIRST APOLOGY. Οἱ 16: tad 


2, ταῦτά ἐστι: See note on οὕτως, c. 15, 24.—To... κωλύσῃς: 
Luke 6, 29. 

4, ἢ τὸ ἱμάτιον : Thirlby would read καὶ τὸ ἱμάτιον : ἢ καὶ Would 
account better for the text. Καί, ‘even,’ because the ἱμάτιον is 
the more valuable. So Matt. 5, 40: τῷ Sédov7e . .. τὸν χιτῶνά 
cov λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον. 

ὄὅ. Ὃς 8 av... οὐρανοῖς : Matt. 5, 99. 41. 10. 

6. σε: According to Otto (8d ed.) the MSS. have σοι.---ἀκο- 
λούθησον : The pres. imper. is the rule for general directions; but 
in the N. T. the aor., being the more energetic, is often found 
where we should expect the present. The more vigorous the 
expression, the more likely it is to commend itself to the Hellen- 
ist. Some emphatic combinations occur scores of times in the 
LXX and N. T. to once in classic Greek. See note on οὐ μή, ¢ 
38, 9. So in the first fifty Psalms not one in ten of the large 
number of imperatives (including imperative subjunctives) is 
present, a disproportion which can but partially be accounted 
for by the passionate strain. Contrast the first Isocratean dis- 
course. As in the Lord’s Prayer, so in the ancient Greek liturgies 
the aor. imper. is almost exclusively used. It is the true tense 
for ‘instant’ prayer. 

9. ἀνταίρειν : Plat. Euthyd. 272 A. Comp. Matt. 5, 39 (Otto). 

19, Ὅ ye: So Thirlby for 6 yap.—émi πολλῶν : ‘In the case of 
many.’ See c.5,17.—1ap’ ὑμῖν : For the MS. παρ᾽ ἡμῖν. ‘Which 
we can prove by the example of many who have lived, who 
once lived, among you.’ Comp. Tertull. Apol. 18: De vestris 
SUIMUS ; aint non nascuntur Christian. 

18. ἀποδεῖξαι: C. 13, 18.---ἔχομεν : C. 3, ὅ.---ἡττηθέντες - The fol- 
lowing participles depend on this. ‘Overcome by.’ 

14. καρτερίαν βίου παρακολουθήσαντες : Παρακολουϑεῖν in the 
sense of ‘ perceive,’ ‘understand,’ with the acc. from Polyb. 1, 12, 
7 on. 

15. πλεονεκτουμένων : ‘Overreached.’ Surely a crucial test of 
true piety. The caupo of antiquity was infamous. — ξένην : 
‘Strange,’ in the secondary sense. Comp. καινός, c. 15, 28. 

10. Ilept δὲ τοῦ μὴ ὀμνύναι: Comp. c. 3, 9. 

17. 8dws: “ΑΙ 811. See c. 29, 10. 

18. Μὴ ὀμόσητε . . . πονηροῦ: Matt. 5,34. 37 (Ja. 5, 12). 


138 NOTES. 


90. ‘As δεῖ. . . ἔπεισεν : C. 8, 8.---τὸν θεὸν μόνον προσκυνεῖν : See 
note on c. 6,8. With προσκυνεῖν Justin uses both ace. and dat. 
but the normal acc. more frequently. The LXX almost always 
have the dat. See c. 20,16. The construction often shifts in a 
few lines, as in Orig. c. Cels. 6, 71. 

ΟἹ, εἰπών: The actions in ἔπεισεν and εἰπών are coincident. 
See c. 17, 17. — Μεγίστη .. . ποιήσαντά oe: Matt. 4, 10; Mark 
12,30. Comp. Luke 10, 37.---προσκυνήσεις : ‘ Adore,’ by ‘ kissing 
the hand to,’ which is simply an abridgment of the fuller form 
of ‘kissing the ground before.’ ‘If I beheld the sun when it 
shined or the moon walking in brightness, and my heart hath 
been secretly enticed, or my mouth hath kissed my hand, Job 31, 
26.27. Comp. Minuc. Felix, Oct.3: Caecilius simulacro Sarapidis 
denotato, ut vulgus superstitiosus solet, manum ort admovens, 
osculum labiis impressit. See Athenag. Suppl. 32, 160.— 
κύριον . - - ποιήσαντά oe: ‘An unbiblical addition due to Justin’s 
wrath against Gnosticism’ (Semisch). Comp. c. 26, 24. 

22, λατρεύσεις : Aarpeia, originally of menial service, is often 
used slightingly in profane literature. So in Lucian, Merc. Cond. 
231; pro Merc. Cond. 4: ἀγεννῆ λατρείαν, Nigr. 15: λατρεύ- 
εἰν ἡδονῇ. Observe how Ion vindicates his humble office in 
Eur. Ion, 129: οὐ ϑνατοῖς ἀλλ᾽ ἀϑανάτοις. 

24, ἹΠροσελθόντος . . . πάντα: Matt. 19, 10 foll.; Mark 10, 17 
foll. Comp. Luke 18, 18 [0]].---ΤΤροσελθόντος αὐτῷ: The differ- 
ence between προσελϑεῖν reve and 7. πρός τινα is that between 
adire aliquem and a. ad aliquem. ‘Applied to him.’ Comp. 
Athenag. Suppl. 15, 59 and 18, 74. 

25. εἰ py: Wisi, ‘except.’ 

27. βιοῦντες : ΤΊ Attic the usual form is ζῶντες. On the parti- 
ciple here and in ὄντες, see c. 8, 8. --- γνωριζέσϑωσαν : The long 
form is not uncommon in Attic.—p ὄντες: The neg. on account 
of the imperative. 

28, κἂν λέγωσιν : C. 2,10. 

81. Οὐχὶ was ... οὐρανοῖς : Matt. 7, 21. — εἰσελεύσεται = εἴσεισι 
which is the Attic prose form. 

32. τῶν οὐρανῶν : Hebraistic conception. To the Greek heaven 
was a single canopy, a single cover (vAR), whereas the Hebrew 
singular is lost, and the plural is used as one of ‘the names of re- 


THE FIRST UAPOLOGY. C. 17. 139 


gions that are infinitely divisible’ (Ewald). The Hebrew word 
paw ‘is derived from Ὁ, to be high [Fiirst], and denotes the 
upper regions, 1. e., heaven; the plural designating not distinct 
heavens of various elevation, but rather extent in all directions, 
and comprehending all the parts of the vast expanse above us’ 
(Green). In the LXX the sing. is generally used. The occa- 
sional plural occurs only in poetic passages or passages with po- 
etic coloring, chiefly in the Psalms, whence it has passed into 
the Vulgate (e. g. Caeli enarrant, 19, 1) and the Latin Fathers. 
But caelos is found in Lucer. 2, 1097. Comp. further Orig. c. Cels. 
Go ὥς 

33. Ὅς ... pe: Matt. 7, 24 (Luke 10, 16), 10, 40 (John 14, 
24). 

84. ἸΠολλοὶ . . . ἀνομίας : Luke 13, 26 foll.; Matt. 7, 22 foll. 

36. δυνάμεις : See note on c. 26, 7. 

87. Tote ... πῦρ: Matt. 13, 42. 

89. πέμπωνται: In his last ed. Otto indulges in the extraordi- 
nary solecism of πέμψωνται:Ξ-πεμφϑῶσιν. 

40. ἸΠολλοὶ . . . βάλλεται: Matt. 24,5; 7,15. 16.19. 

42, ἐπιγνώσεσθε: A very common intensive of γιγνώσκω. 

43. ποιοῦν καρπόν : This use of ποιεῖν seems to belong to famil- 
iar language. 

44, ἸΚολάζεσϑαι: C. 3, 4.— τοὺς οὐκ ἀκολούϑως : On the neg. 
comp. Ὁ. 4, 9. 

46, καὶ ὑφ᾽ ὑμῶν: As well as in the next world. Comp. c. 3, 
18: 

17. ‘ RENDER UNTO CAESAR.’ 

1. Φόρους καὶ εἰσφοράς : “ Φόρος is the regular tax (tributum an- 
nuum), εἰσφορά any extraordinary assessment (stipendium tempo- 
rarium) ’—Otto. Τέλος corresponds to vectigal, φόρος to stipendi- 
um, εἰσφορά to tributum ; but stipendium and tributum are often 
lumped, and τέλος is used as a general term. Comp. Constt. 
Apostt. 7,16: ἀποτίσατε τέλος, φόρον καὶ εἰσφορὰν εὐγνωμόνως, 
Theoph. ad Autolyc. 1, 10: τέλη καὶ εἰσφοράς. See the com- 
mentators on Rom. 13,7: τῷ τὸν φόρον τὸν φόρον, τῷ τὸ τέλος τὸ 
τέλος. Comp. Tertull. Apol. 42 (p. 100 D.S.): Vectigalia gratias 
agent Christianis ex fide dependentibus debitum. 

2. πρὸ πάντωνΞΞμάλιστα. 


140 NOTES. 


3. Kar ἐκεῖνο τοῦ καιροῦ : Such a combination, instead of κατ᾽ 
ἐκεῖνον τὸν καιρόν, is not found in Attic except in the tragic po- 
ets, as Soph. O. C. 1138; Eur. Ale. 9 and Phoen. 425. Common 
in later prose, as Theophil. ad Autolyc. 3, 10.20; Euseb. H. E. 2, 
23, 2. 

4, εἰ δεῖ ΚΚαίσαρι κτέ. : Comp. Luke 20, 22. 20, and the parallels. 

8. προσκυνοῦμεν : Comp. c. 16, 20 and Theophil. ad Autolyce. 1, 
11: τιμήσω τὸν βασιλέα, ob προσκυνῶν αὐτῷ ἀλλ᾽ εὐχόμενος ὑπὲρ 
αὐτοῦ. 

9. πρὸς τὰ ἄλλα: ‘In everything 6156.᾽---ὑπηρετοῦμεν : C. 14, 5. 

10. βασιλεῖς : C. 14, 25. ἷ 

11. βασιλικῆς : ‘ Imperial.—oaddpova τὸν λογισμόν : Predicative 
position. The article is often neglected in translation. 

12. ἔχοντας : C. 3, 3.— Hi... ἀφροντιστήσετε : Notice the harsh, 
minatory future, which is seldom used in prose without good 
reason. See c. 8, 17.---καὶ ἡμῶν : Kai, ‘after all.’ 

13. οὐδὲν ἡμεῖς βλαβησόμεθα κτὲ.: Thirlby calls attention to 
Justin’s ‘rare attack of politeness’ and his silence as to the fate 
of the emperors, who are, of course, chiefly meant. 

14, πιστεύοντες, μᾶλλον δὲ καὶ πεπεισμένοι: On the climax, see 
ce. 8, 6, and add Dialog. c. Tryph. 4: pera τοῦ πεπιστευκέναι καὶ 
πείϑεσϑαι, Rom. 14, 14: οἶδα καὶ πέπεισμαι, Origen, c. Cels. 8, 41: 
νομίζομεν καὶ πεπείσμεϑα. 

17. ἀπαιτηθήσεσθαι : ᾿Απ- in 60100.:ΞΞ7 (4) of that which is due. 
See c. 2, 19.---δὀμήνυσεν εἰπών: When the action of the leading 
verb and the action of the participle coincide, the tenses are 
usually of the same kind. See c. 16, 21. 

18. Ὧι . .. αὐτοῦ: Luke 12, 48. 


18, Proors oF IMMORTALITY. 


1. yap: You will all have to give an account—emperors as 
well as the rest—despite the official apotheosis. The strands are 
a little twisted. 

2, βασιλέων : C. 14, 25.—rodv κοινὸν θάνατον : Cognate accusative 
—which is far more frequently used in Greek than in English— 
with modifier as usual. 

3. ὅπερ: Stephanus proposes ὕσπερ, but the neuter relative 
may refer to masc. or fem. antecedent considered as a thing, or, 


THE PERST APOLOGY. GC; 18: 141 


as here, to the whole thought: τὸ τὸν κοινὸν ϑάνατον ἀποϑανεῖν. 
See Thuc. 1, 59.—éppatov: ‘ Godsend,’ ‘ windfall,’ which last is 
especially appropriate if Hermes was the morning breeze, as the 
comparative mythologists suppose. See my note on Persius, 2, 
12. For the thought, comp. Dialog. c. Tryph. 5: ἀλλὰ μὴν οὐδὲ 
ἀποϑνήσκειν φημὶ πάσας τὰς ψυχὰς ἐγώ" ἕρμαιον yap ἦν ὡς ἀληϑῶς 
τοῖς κακοῖς, Plato, Phaedo, 107 E: εἰ μὲν γὰρ ἣν ὁ ϑάνατος τοῦ 
παντὸς ἀπαλλαγή, ἕρμαιον ἂν ἦν τοῖς κακοῖς ἀποϑανοῦσι τοῦ τε σώ- 
ματος ἅμα ἀπηλλάχϑαι καὶ τῆς αὐτῶν κακίας μετὰ τῆς ψυχῆς. 

5. πᾶσι γενομένοις Ξεπ. τοῖς γ.: ‘All that have ever Πγ6α."---πᾶσι 
μένει : How different from πάντας μένει ἢ--ἀπόκειται : ‘Is in store,’ 
with the same tone as our English expression. Comp. Hebr. 9, 
27: ἀπόκειται τοῖς avSpwroe ἅπαξ ἀποϑανεῖν. 

6. πεισϑῆναί τε καὶ πιστεῦσαι : The latter the result of the for- 
mer. . On ὅτι see c. 8, 8. 

7. Nexvopavretar : Clem. Alex. Protrept. 2,11: Τυρρηνῶν vexvo- 
μαντεῖαι σκότῳ παραδιδόσϑων.---οαὶ ἀδιαφθόρων παίδων ἐποπτεύσεις : 
Children were sacrificed and their entrails inspected, because 
their pure natures were supposed to give truer answers. Grabe 
cites Socr. H. Τὸ 3,13; HusieH. E. 7, 10 ;8,,14.- Add: Philostr: 
Vit. Apoll. Tyan. 7,11: φασὶ δ᾽ ὡς παῖδα ϑύσαις ὑπὲρ μαντικῆς ἣν 
τὰ νεαρὰ τῶν σπλάγχνων φαίνει. With the whole passage comp. 
Tertull. Apol. 23 (p. 72 Ὁ. 8.) : Pueros in οἰοφιιίνην elidunt, ete. 
᾿Επόπτευσις is a Justinian word (Otto). 

9. παρὰ τοῖς μάγοις : (Ὁ. 8, 8.— ὀνειροπομποί: Pers. 2, 56-58: 
Nam fratres inter aenos | somnia pituita qui purgatissina mit- 
tunt, | praecipui sunto.—mdpedpo : ‘ Familiar spirits.’ 

10, πεισάτωσαν : -drwoay rejected by Cobet for best Attic. 

12. ῥιπτούμενοι : In conformity with Hermann’s view that 
ῥίπτω 18 1acio, ῥιπτῶ (ῥιπτέω) is tacto. See Curtius, Gr. Verbum, 1, 
337. 

14. ᾿Αμφιλόχου : The oracle of Amphilochus (at Mallos in 
Cilicia) seems to have been much in fashion at this period, which 
may account for the mention of it before such familiar oracles as 
Dodona and Pytho (Delphi). See Plut. Mor. 528, 5 and 681, 17 
(Didot) ;.Max. Tyr. 15, 7; Pausan. 1, 34,3; and especially Luc. 
Alex.19. For the Acarnanian oracle of A. see Celsus ap. Origen. 
3, 94. 


142 NOTES. 


15. Πυθοῦς :- On the Delphic oracle and its relation to the 
doctrine of the immortality of the soul, see Curtius, History of 
Greece, book 2, chap. 4; also the remarkable description of Eu- 
rynomus in Pausan. 10, 28,7. E. is an ogre, who devours the 
flesh but leaves the bones, as a symbolical non omnis moriar. 

16. Ἐμπεδοκλέους : See Ritter and Preller, Hist. Phil. 179 (ed. 
sec, 148) sqq.; Ueberweg, Hist. of Philosophy (Am. Tr.), 1, 60. 
—TI\érwvds τε καὶ Σωκράτους : Notice the close coupling of the 
‘double star’ (Emerson). 

17. παρ᾽ Ὁμήρῳ =apud Homerum. — βόθρος : The pit which 
Odysseus filled with blood to attract the souls of the dead: ἐγὼ 
δ᾽ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ | βόϑρον ὄρυξ᾽ ὕσσον τε πυγού- 
σιον ἔνϑα καὶ ἔνϑα, Od. 11, 24. 25. 

19. κἂν. .. ἀποδέξασθε : Κἄν is elliptical and=vel, e. g. Plato, 
Theag. 181 A. So 2 Cor. 11, 6: κἂν ὡς ἄφρονα δέξασϑέ pe, The- 
ophil. ad Autolyc. 1,13: δεῖξόν μοι κἂν ἕνα ἐγερϑέντα ἐκ νεκρῶν. 
Be it observed that the true ellipsis with the imperative is the 
notion of will that lies in the imperative—not κἂν ἀποδέξησϑε 
(Kiihner), but κἂν ἀποδέξασϑαι ἐϑέλητες. For καί w. imper. comp. 
the typical cry of Ajax: ἐν δὲ φάει Kai ὄλεσσον. 

20. οὐχ ἧττον : The neg. οὐχ is retained after the imper., partly 
because of the fixity of the very common phrase, partly because 
of the causal sense of the participle. So Orig. c. Cels. 5, 31. 

22, ἑαυτῶν -εἡμέτερα αὐτῶν.---μηδὲν . . . λέγοντες : ‘ Maintaining,’ 
rather than ‘ saying’ (c. 4, 18), that nothing is impossible for God. 


19. ‘WHY SHOULD IT BE THOUGHT A THING INCREDIBLE WITH 
YOU THAT GOD SHOULD RAISE THE DEAD ?’ 


1. κατανοοῦντι τί: So Grabe for κατανοοῦντι. K. the familiar 
dative of reference.—amordrepov μᾶλλον : There is really no ple- 
onasm. Μᾶλλον is ‘rather,’ not ‘more.’ Combine with δόξαι.--- 
δόξαι: Less common in Attic than δόξειε. 

2, Het... μὴ ὑπήρχομεν : In comparisons, either the ideal (c. 
3,5) or the unreal condition (c. 4,6) is employed. Here they are 
blended by a shifting of the point of view. So Andoc. 1, 57; 
[Plat.] De Justo, 373 E. 

3. pavidos: This fact has often been used to humiliate man 
(Pallad. Anthol, Pal. 10, 45: εἰ δὲ λόγον ζητεῖς τὸν ἀληϑινόν, ἐξ. ἀκο- 


THE FIRST: APOLOGY. 0.19. 143 


λάστου | λαγνείας γέγονας Kai μιαρᾶς pavidoc) or to glorify God 
(Theophil. ad Autolyc. 1,8: ἔπλασέ σε ἐξ ὑγρᾶς οὐσίας μικρᾶς καὶ 
ἐλαχίστης ῥανίδος). Comp. Athenag. Res. 17,80 and M. Anton. 
10, 26. 

4, ὀστέα: The open forms occur even in Attic prose.—eixovo- 
ποιηθέντα : There are swarms of such formations in later times. 

5.”"Eorw ... λεγόμενον : Not distinguishable from λεγέσϑω at 
this stage. Comp. ἔστωσαν ἄγοντες, Athenag. Suppl. 15, 59. 

6. μὴ οὖσι τοιούτοις μηδὲ τοιούτων : ‘Not being such yourselves, 
nor [sons] of such parents.’ Comp. ὁποίους καὶ ἐξ ὁποίων below, 
and Xen. Anab. 8, 2,13: τοιούτων ἐστὲ προγόνων. 

8. οἷόν re: First adaptation (=rovotroy ὥστε), then possibility. 
Οἷος is used more strictly of character.—8.aBeBarovpevos: A favor- 
ite word with later writers. 

9. πρὶν ἰδεῖν : C. 4, 19.---γενόμενον : Verbs of actual perception 
take commonly the present and perfect participles, as these rep- 
resent the most common states of objects of perception. The 
aor. is used of concentrated perception, or, as here, of non-per- 
ception, according to the principle laid down, c. 4, 10. So be- 
low, ἀναστάντα νεκρόν. The aor. is also often used of intellectual 
perception = dre and aor. 1Π6.. ---ἐδ πιστεύσατε: We should expect 
ἐπιστεύσατ᾽ ἄν. But to correct ἄν in.might be to correct Justin. 

10. ἀντειπεῖν : ‘Maintain’ (in opposition to another), not 
‘deny,’ which would give a counter-sense. Still εἰπεῖν (ἂν εἰπεῖν) 
would be more natural. 

13. γινομένους : On the tense, see 1. 9. 

14. λογίσασθε ὅτι: C. 8, 1. 

15. δίκην σπερμάτων : Δίκη (comp. δείκνυμι), ‘way pointed out,’ 
‘manner,’ ‘ fashion ;’ adverbial accusative. Later writers use this 
semi-poetical turn freely after Plato. So Max. Tyr. 2,3: ὄρνιϑος 
δίκην, ὉΠ elsewhere; Athenag. Suppl. 3,12: δίκην ϑηρίων, also 
10,41; Clem. Alex. Protrept. 10, 92: σκωλήκων δίκην, also Paed. 
1,6, 36. 38; 2, 1,11; Orig. c. Cels. 5,40: δίκην λῃστῶν ; 6,53: δί- 
kn v ἀνδραποδιστοῦ.---ἃν αλυθέντα : So Thirlby for dc αλυϑέντα, after 
abundant analogy. Others, and so Otto, finally, δια yu Sévra. 

10. ἀφθαρσίαν ἐνδύσασϑαι : A Pauline reminiscence (7). Comp. 
1 Cor. 15,53: δεῖ τὸ φϑαρτὸν τοῦτο ἐνδύσασϑαι ἀφϑαρσίαν καὶ 
τὸ ϑνητὸν τοῦτο ἐνδύσασϑαι ἀϑανασίαν. That it is ποῦ a mere coin- 


144 NOTES. 


cidence would appear from Athenag. Res. 18, 88: δεῖ κατὰ τὸν 
ἀπόστολον τὸ φϑαρτὸν τοῦτο ἐνδύσασϑαι ἀφϑαρσίαν. Comp. 
Tatian, c. 90; Theophil. ad Autolyc. 1, 7; Orig. ὁ. Cels. 7, 32. 
It is a much disputed question how far Justin was acquainted 
with the Pauline epistles, and what was his attitude towards 
Paul. See Willink: Justinus Martyr in zijne verhouding tot 
Paulus. Zwolle, 1867. Ἶ 

18. οἱ φάσκοντες : Practical present part. of φημί, ‘allege,’ ‘as- 
sert,’ ‘maintain.’ Φημί is the most ‘subjective’ of the common 
verbs of saying, and in model Gr. seldom takes any thing but the 
inf. In this stage it is freely combined with ὅτι. Ot φάσκοντες 
are the Stoics. 

19. οὗπερ: C. 12, 98, --- παρὰ ταῦτα: Hapa is often used with 
comparative notions, as might be supposed from its meaning 
‘alongside.’ 

20, οὐκ ἔχομεν : C. 3, δ.---συνορῶμεν : C. 9, 21. 

25, παρειλήφαμεν : So I read with Otto (8) for προειλήφαμεν, as 
ive 0:9. 

26. ἔγνωμεν : Shorthand for perfect. When the perfect is used 
as a present, the aor. is used for the perf.; ‘we have learned.’— 
εἰπόντα---οὕτι εἶπεν. See 1. 9.---τὰ ἀδύνατα .. . θεῷ: Luke 18, 27. 
Celsus harps on this. See Orig. c. Cels. 5, 14. 

27, Mi... ἐμβαλεῖν : Luke 12, 4 foll.; Matt. 10, 28. 

28, μὴ δυναμένους : C. 4, 9. 

30. γέενναν : Valley of Hinnom (0:4 72). See Bible Dict. 

31. ἔνϑα : Always a relative in prose. — κολάζεσθαι: C. 3, 4.— 
μέλλουσιν: ‘Are destined.’ Μέλλω is more frequently construed 
with the fut. inf., especially when it is used in this sense, but it 
is impossible to draw a sharp line of distinction between fut. 
and pres. The combination with the fut. is the older, and seems 
to arise from the original meaning of the word, ‘think,’ ‘ expect.’ 
Comp. Fr. penser. 


20. ‘Teste Davip ΟΜ SIBYLLA.’ 

1. Σίβυλλα: The Sibyl is so familiar a figure in Pagan My- 
thology and the (spurious) Sibylline Oracles so notorious in the 
history of the Christian Church, that a simple reference to the 
classical and biographical dictionaries will suffice. See March, 


THE FIRST APOLOGY. 6, 20. 145 


Latin Hymns, p. 294; Neander, History of the Christian Relig- 
ion (Am. Tr.), 1, 176; Keim, Celsus, 8. 115, 4. The oracle to 
which Justin alludes begins (O. Sib. 4, 168): πῦρ ἔσται κατὰ κό- 
σμον" ἐν ᾧ τόδε σῆμα τέτυκται" ῥομφαῖαι, σάλπιγγες, ἅμ᾽ ἠελίῳ ἀνι- 
ὄντι" | κόσμος ἅπας μύκημα καὶ ὄμβριμον ἦχον ἀκούσει. | φλέξει δὲ 
χϑόνα πᾶσαν κτὲ. --- Ὑστάσπης: The Sibyl and Hystaspes are 
coupled below (c. 44,41). The prophecies of the Persian Hys- 
taspes (Gushtasp) are commended in the Praedicatio Petri 
(Clem, Alex. Strom. 6, 5, 43), and are mentioned by Ammian. 
Marcell. 23, 6, and Lactantius, Inst. Div. 7, 15 and 18. 

3. Στωϊκοὶ ... αὐτὸν Tov θεὸν εἰς πῦρ ἀναλύεσθαι: A popular 
statement of the Stoic doctrine. The πῦρ τεχνικόν of the Stoics 
was a different thing from ordinary fire. See Ueberweg, His- 
tory of Philosophy (Am. Tr.), 1, 194 foll. 

4, ἀναλύεσϑαι . .. γενέσθαι : ‘Is to be resolved,’ ‘is to be made.’ 
Present and aor. as futures. Comp. c. 12, 28. But remember 
that according to Stoic doctrine the process is ever going on, 
so that ἀναλύεσθαι may be translated as a present. — αὖ πάλιν: 
More commonly πάλιν αὖ. 

9. θείως : We should expect ϑειοτέρως.--- ἀποδείξεως : See c. 19, 
18.---ονσυαρὰ πάντας Ξεμᾶλλον πάντων : Comp. c. 19, 19. 

11. Πλάτωνος : In the Timaeus, which the Fathers were never 
weary of citing. 

12, τῷ δὲ (SC. λέγειν) ἐκπύρωσιν γενέσϑαι : See c. 60, 14. 

15, ποιηταῖς καὶ φιλοσόφοις : No end of examples might be ad- 
duced. 

16. χειρῶν ἔργα ἀνθρώπους : The MSS. have χειρῶν ἀνϑρώποις. 
Various emendations have been proposed. Stephanus suggests 
χειρῶν ἔργοις ἀνθρώπους. I prefer ἔργα, as Justin more frequent- 
ly uses the normal acc. See c. 16,20. However, the LXX have 
the dat. in the passages to which Justin alludes, Jer. 1,16; Mi- 
cah 5, 18. 

17. Μενάνδρῳ τῷ κωμικῷ : Editors refer to passages which are 
cited in [Justin] De Monarchia, 5 (frgg. 196, 237, 330, 375 Mein.), 
but none of them is much to the point.—ratra φήσασι: Meineke 
reads τὰ τοιαῦτα (Otto). 

18, φράζομεν : Φράζω, orig. ‘point out,’ is used by preference 
of detailed explanation, ‘teach.’ 


146 NOTES. 


ΟἽ, ANALOGIES TO THE History OF CHRIST. 


This line of argument is repugnant to our modern sensibilities, 
but the Fathers did not disdain to meet the heathen on his own 
ground. Fable for fable, the Christian religion was not more 
improbable than the Pagan. So Tertull. says (Apol. 21): Reei- 
pite interim hane fabulam, similis est vestris, dum ostendimus quo- 
modo Christus probetur, and the same writer parallels Gehenna 
and Pyriphlegethon, Paradise and the Elysian Fields, 1. 6. 47. 
Comp. Orig. c. Cels. 1, 87: οὐδὲν ἄτοπον πρὸς “Ἕλληνας καὶ Ἕλληνι- 
καῖς ἱστορίαις χρήσασϑαι, ἵνα μὴ δοκῶμεν μόνοι τῇ παραδόξῳ ταύτῃ 
ἱστορίᾳ κεχρῆσϑαι. 

1. Τῷ... φάσκειν: As above, c. 20,10. Φάσκοντες would be 
more elegant.—8: Agreeing with the predicate. 

2. γεγεννῆσθαι: So Thirlby for yeyerfoSa. Otto now says 
that γεγεννῆσϑαι is the MS. reading. 

5. οὐ . . . καινόν τι φέρομεν : See note on Ep. ad Diogn. 1.— 
παρὰ τοὺς .. . λεγομένους viovs: See c. 19, 19. 

6. υἱοὺς τῷ Ati: Stress on υἱούς. Below υἱοὺς τοῦ Διός with stress 
on Διός. In classic writers the constructions vary, sometimes to 
produce a kind of chiasmus or alternate stress, as in Hdt. 7, 2; 
Tsaeus, 3, 13, sometimes without any apparent reason. 

8. “Eppiv .. . λόγον τὸν ἑρμηνευτικόν : This is the sublimated 
Logos view of Hermes, of which the most was made by Porphy- 
ry and the later theosophists generally, So, for instance, by the 
Emperor Julian. On the later development of Hermes as the great 
ἑρμηνεύς, see Preller, Gr. Myth. 1, 264 and Schol. L in 1]. 2, 104. 

9. ᾿Ασκληπιόν : See Class. Dict. s. v. Aesculapius, and so for all 
the other familiar classical legends. 

10. κεραυνωθέντα : Luc. 1). D. 13,1: ὁ Ζεύς σε ἐκεραύνωσεν ἃ 
μὴ ϑέμις ποιοῦντα, νῦν δὲ κατ᾽ ἔλεον αὖϑις ἀϑανασίας μετείληφας.--- 
ἀνεληλυθέναι : Depends on ἐπίστασϑε. 

13. τὸν ἐξ ἀνθρώπων : ‘Of mortal stock.’ ‘The Euhemeristic ex- 
planation of apotheosis is very common in the Christian writers 
of the second century.’ (Keim, Celsus’ Wahres Wort, 8. 37, 2.)— 
ἐφ᾽ ἵππου: So Sylburg for ὑφ᾽ ἵππου. Thirlby calls attention to 
Justin’s slip. Bellerophon did not get to heaven. See Pind. 
Isthm. 7,63; Hor. Od. 4, 11, 26. 


THE FIRST-APOLOGY. 6. 21. 147 


14, Ti... λέγομεν τὴν ᾿Αριάδνην : C. 15, 20. 

15. κατηστερίσθαι: See the list in Tatian, 10: τίς ἐστιν ὁ Bepe- 
γίκης πλόκαμος; πῶς δὲ ὁ τεϑνεὼς ᾿Αντίνους μειράκιον ἐν τῇ σελήνῃ 
ὡραῖον καϑίδρυται; Clem. Hom. 5, 23: χαριζόμενοι ταῖς ἐρωμέναις 
κατηστέριζον αὐτάς.---τί yap: Sc. λέγομεν. 

16. ots: Due to Thirlby.—ama@avariferfar: There are three 
notorious instances: that of Romulus, at which Tertull. mocks, 
Apol. 21; that of Augustus, which Suetonius mentions, Aug. 100; 
that of Drusilla, at which Seneca sneers, Apocol. 1: Si necesse fu- 
erit auctorem producere, quaerite ab e0 qui Drusillam euntem in cae- 
lum vidit: idem Claudium vidisse se dicet iter facientem. 

17. καὶ. .. mpodyere: ‘ You actually produce.’ 

18. ἀνερχόμενον : Actual perception, c. 19, 9. --- κατακαέντα: 2 
aor. pass. not Attic, = κατακαυϑέντα. 

20. πρὸς εἰδότας λέγειν : When the direction is emphasized, the 
preposition πρός is used, not the dat. On the phrase, see c. 9, 8. 

21. εἰς διαφορὰν καὶ προτροπήν : Supposed to be ironical; ‘for 
the excellence (advantage) and furtherance.’ But διαφοράν is 
awkward, and διαφθορὰν καὶ παρατροπήν lies very near, as the 
older commentators have remarked. 

98, ᾿Απείη: Opt. of wish. The present is used when a state 
or process is desired, the aorist when attainment. Hence regu- 
larly χαίροις, εὐδαιμονοίης, εὐτυχοίης, but γένοιο, ἐξόλοιο, τύχοις. --- 
ψυχῆς : The genitive as the case of possession is also the case of 
dispossession (ablative). On the free handling of the gen. as an 
abl., see c. 58, 13. 

94, ds... παραδέξασθαι: ‘As to accept the tradition that,’ 
the other infinitives depending on παραδ., for which comp. c. 23, 
5 and Orig. c, Cels. 4, 81. 98. 

25, πατροφόντην τε καὶ πατρὸς τοιούτου : ‘A parricide and son 
of a parricide.’. Zeus did not kill his father; he was ἃ πατρα- 
λοίας, ποῦ a πατροφόντης, as Thirlby remarks. But who can resist 
such a familiar effect ? 

26. ἡδονῶν : Depends on ἥττω, ‘slave of.’ 

27, ἐπὶ Τανυμήδην ; ‘Evi, ‘after;’ standing use of the preposi- 
tion. See Index. 

Y8, τὰς αὐτοῦ παῖδας: Not to be changed into αὑτοῦ, which J. 
does not use, nor into ἑαυτοῦ. The unemphatic possessive gen. 


. 


148 NOTES. 


of the pronouns is regularly put outside of art.and subst. But 
here αὐτοῦ is ipsius, not eis. 

99, ὡς προέφημεν: C.5,6. On the form ἔφημεν, see c. 8, 1. 

80. δεδιδάγμεθα: Μανϑάνω is far more common than the pass. 
of διδάσκω, and justly. The normal construction of διδάσκω is 
that of a verb of showing. Here it takes an inf., like πιστεύω. 

32. ἀδίκως : Sc. βιοῦντας. ᾿Αδίκους (suggested by Billius) would 
be smoother.—év αἰωνίῳ πυρί: The scene, not necessarily the in- 
strument. See note on c. 38, 14. 


22. CHRIST’S SONSHIP AND ITS ANALOGIES. 


Maran calls attention to the fact that Arnobius (Adv. Gentes, 1, 
38) argues in the same way. 

1. εἰ καί: Where we might expect cei. But comp. c. 2,7. Καί 
must be joined closely to κοινῶς, as in καὶ ἰδίως below. 

3. ἀνδρῶν τε θεῶν te: A familiar Homeric phrase. Notice poet- 
ic use of re . . . re to couple two words, and of ἀνδρῶν-εἀνϑρώ- 
πων. 

4, παρὰ τὴν κοινὴν γένεσιν : ΠαράξΞεργαείο}. 

5. γεγενν ἦσϑαι: So the MSS. says Otto now. Comp. c. 23, 7. 

6, ὡς προέφημεν : C. 21, 1.—éorw: ‘Must be considered.’—tois 
. . » λέγουσιν: Apposition with a personal pronoun has the ar- 
ticle. 

7. ἀγγελτικόν : Comp. Hymn. in Merc: dyyeXov ἀϑανάτων ἐρι- 
obvioy ὃν τέκε Maia.— Hi. . . αἰτιάσαιτο: The ideal condition oc- 
casionally admits in the apodosis imperative and indicative 
forms, such as we find more frequently associated with ἐάν. 
While these deviations may be accounted for, we must bear in 
mind for this stage of the language the gradual effacement of 
the optative and its force. 

8. καὶ τοῦτο κοινόν : Comp. Arnob. 1, 41, who adduces among 
others Bacchus, Aesculapius, and Hercules. 

9. υἱοῖς καθ᾽ ὑμᾶς τοῦ Διός : To be closely connected. 

10. ᾿Εἰκείνων τε γάρ: A solitary τε, even when it connects sen- 
tences, not words, is comparatively rare in the model Attic pe- 
riod. It sometimes serves, like the Latin -que, to complete or ex- 
tend a previous statement, sometimes to give an emphatic sum- 
mary. This may be called the postscript or afterthought τε. 


Tit FIRST” APOLOGY. Cc. 23. 149 


Comp. c. 48, 4.---οὐχ ὅμοια... ἀλλὰ διάφορα: The use of litotes 
is so common in Greek that it is necessary to guard against it 
by an antithesis. Διάφορα καὶ οὐχ ὕμοια Would be a climax (comp. 
Soph. O. R. 58: γνωτὰ κοὐκ ἄγνωτά pot); οὐχ ὕμοια ἀλλὰ διάφορα is 
a simple statement. 

11. ὥστε μηδὲ . . . δοκεῖν : C. 5, 8.---τὸ ἴδιον: Dependent on ἥτ- 
τονα. “Τὴ the peculiarity.’ 

18. προϊόντος τοῦ λόγου: ‘As the discussion goes on,’ ‘in the 
course of the discussion.’ So c.34, 7 and Athenag. Suppl. 1, 4. 

15. διὰ παρθένου : Comp. Dial. c. Tryph. 23. ᾿Εκ would be more 
natural, and unnecessary offence has been taken at the use of διά, 
as savoring of heresy. 

16. Περσέα: See Class. Dict.—*Qu . .. λέγομενΞελέγοντες. 

17. ἐκ γενετῆς ἀναπήρους: The MSS. have πονηρούς, in the 
sense of ‘suffering,’ for which the recessive accent πονήρους is 
generally preferred. Most editors desiderate πηρούς, but ἀναπή- 
ρους fills the space better. Comp. Luke 14, 13. 21. 


23. STATEMENT OF THE ARGUMENT. 


Justin undertakes to prove three things: 1. That the doctrines 
of the Christians are the only true doctrines (cc. 24-29) ; 2. That 
the Son of God was incarnate (cc. 30-53); 8. That the demons 
have invented the myths of the heathen in order to lead men to 
their ruin (cc. 54 foll.). So in effect Maran. See the Analysis. 
Ritter (ap. Otton.) says there is no proof of the first thesis in 66. 
24-26, and would regard the first thesis as the general propo- 
sition, which is satisfied by the proofs for the second and 
third theses, for in the second it is proved that Christianity is 
true, in the third that Christianity alone is true, all else being a 
device of evil spirits. Justin is not distinguished for clear logi- 
cal development of his themes. 

1. ἤδη: ‘By this time, ‘now.’ Ἤδη differs from νῦν as iam 
from nunc. In the former the relativity is emphasized. 

5. τὸ ταὐτὰ... αὐτοῖς: The familiar compendious construc- 
tion. ‘The same with them’=‘the same as they.’—rapadex67- 
vat: Comp. c. 21, 29. 

ἡ. ἰδίως : C. 22, 4. 

10. πρὶν 4: C. 4,13. I have written καὶ πρίν, according to 


150 NOTES. 


Maran’s suggestion. Perhaps unnecessary difficulty has been 
made about this passage. ‘And [that] before Christ became a 
man among men, certain men, at the instigation of the before- 
mentioned demons, recounted as facts by the instrumentality of 
the poets the figments which they had made and uttered, in the 
same way as they have fabricated the charges of impious and 
abominable deeds that are brought against us.’ Still it is not to 
be denied that the sentence would be simplified by writing ra 
with Ashton and Otto (8) for διὰ (τῶν). 

11. φθάσαντες --πρότερον. See c. 12, 98.---διὰ τοὺς. . . δαίμονας 
... τῶν ποιητῶν : Scholars sometimes (6. g. Rauchenstein on Lys. 
12, 58) allow themselves to say that διά with the accus. is used 
like διά with gen. So broad a distinction, which could not es- 
cape any decent Hellenist (comp. Hebr. 2, 10), is not to be given 
up so lightly. ‘Owing to, will cover all the cases of supposed 
confusion. For διά w. ace. and gen., see Dem. 6, 6 and Constt. 
Apostt. 2, 24 (διὰ δέος---διὰ μετανοίας). An effacement of preposi- 
tions is not to be assumed without evidence. Observe how Ath- 
enag. refines on μετά and σύν (Suppl. 31, 57), on ὑπέρ and περί 
(Resurr. 1, 4), ἐν and περί (Resurr. 21, 101), κατά and διά (Resurr. 
11,48; 18, 84), ἐξ and παρά (Resurr. 20, 96), ἐπί and διά (Suppl. 
2, 8), πρός and διά (Suppl. 10, 40), not to speak of such familiar 
distinctions as ἀπό and ἐξ (Tatian, 20; Orig. c. Cels. 1, 51). 

12. ὡς γενόμενα: Ὡς with participle after a verb of saying or 
thinking=—inf. See c. 4, 18. 

13. ὃν τρόπον : C. 4, 22. 

15. τοῦτον ἔλεγχον ποιησόμεθα : ‘ This is the proof that we shall 
offer.’ Τοῦτον τὸν ἔλεγχον would be ‘this proof.’ See c. 13,6. On 
τοῦτον, Where we should expect τόνδε, c. 15, 24; om ἔλεγχον, Ο. 2, 
29; on ποιησόμεϑα, c. 1, 9. 


24. VARIATIONS OF HEATHENISM. 


First argument to show that the doctrines of the Christians 
are true. Others are free to worship whom or what they please ; 
Christians alone are slain for their worship. The hatred of the 
light proves that it is light. The same line of argument is found 
in Tatian, 10; Athenag. Suppl. 14; Orig. ο. Cels. 5, 27. 

2. μηδὲν ἀδικοῦντες : C. 8, 19. 


THE FIRST APOLOGY. (C. 23. ΤΌΝ 


3. ὡς ἁμαρτωλοί : Sc. ὄντες. 


4, δένδρα: So the Indians and others. See Curt. Hist. Alex. 8, 
9, 34: Deos putant quidquid colere coeperunt, arbores mazxime, 
quas violare capital est. Also Fergusson’s Tree and Serpent Wor- 
ship. — ποταμούς : So the Persians, among others. See Clem. 
Alex. Protrept. 4,46 and the long list in Max. Tyr. 8, 1.—pis: 
So the Egyptians. 

5. αἰλούρους : Comp. Athenag. Suppl. 1: οἱ δὲ Αἰγύπτιοι καὶ αἰ- 
λούρους καὶ κροκοδείλους καὶ ὄφεις καὶ ἀσπίδας καὶ κύνας ϑεοὺς νο- 
μίζουσι, and Orig. c. (615. 5, 51.—kpokodetdovs: See the anecdote 
in Max. Tyr. 8, 5. 

7. ὥστ᾽ εἶναι: (Ὁ. 5, 8. 

8. Ὅπερ: C. 12, 38. 

9, ὅτι μὴ - - - σέβομεν : AS μή became more and more common 
with the inf., so it crept into object sentences with ὅτι as a kind 
of indication of oratio obliqua. See note onc. 4,18. Examples 
abound: Lucian, Nigr. 32; Dial. Mort. 15, 2; Charon, 1; Sacrif. 
2; Piscat. 24, etc.; Prom. 20 (dure py); Max. Tyr. 7,9; 9,5 (we 
pn); Athenag. Suppl. 23, 107.115; Resurr. 5,24; 10,40; Orig. 
c. Cels. 3,18; 4,65; Euseb. H. E. 1, 3, 20.4, 8; 3, 38, 1. 4. 

10. ἐν γραφαῖς στεφάνους : ‘If this mean any thing, it must be 
taken as an equivalent for στεφάνους γεγραμμένους, “ painted 
crowns.” Maran contends, indeed, that γραφή signifies not only 
a picture but a statue, and interprets the words of the decora- 
tion of the statues of the gods. But in that case ἐν is inadmis- 
sible [as Braun notes]’ (Trollope). None of the numerous con- 
jectures is convincing. I incline to one of the oldest, ἐν ταφαῖς 
(ἐν τάφοις, Thirlby). Comp. Minue. Fel. Oct. 12: coronas etiam 
sepulceris denegatis, and Lat. Hymns, p. 246. So Otto now. 

11. Ὅτι yap οὖν τὰ αὐτά: The MSS. have ὅτι yap ot. Sylburg 
omits οὐ ; Otto reads οὖν. --- οἷς μὲν κτέ. : Familiar use of the rel- 
ative as a demonstrative with μέν and δὲ; common after De- 
mosthenes in prose. 


95. CHRISTIANS ABANDON THE WORLD OF FALSE GoDs. 


1. Δεύτερον: The second argument is drawn from the purity 
of the worship of the One God in contrast with the impure dei- 
ties, from whose service the Christians have turned even in the 


I 


152 NOTES. 


face of death (Maran).—é« παντὸς γένους ἀνθρώπων : C.1,5.—oi πά- 
λαι: So Sylburg for παλαιοί. 

2, Διόνυσον τὸν Σεμέλης ... ᾿Απόλλωνα τὸν Antotdyv: In study- 
ing the gen. notice the frequent parallelism with adjective. 
‘Son of —the old explanation of the name yev«n—however in- 
sufficient, is not uninstructive. Comp. ‘son of’ in Hebrew. 

3. ὅσα: ‘All.’ Ὅσος of number, οἷος of quality. ‘Such,’ orig- 
inally of quality, is very loosely used in English. 

4, Περσεφόνην: The symbolism of the myth of Persephoné, 
Aphrodite, and Adonis, which belongs to the cycle of Birth, 
Death, Resurrection, and Immortality, is sufficiently familiar. 
See my article on the Legend of Venus (Southern Review, April, 
1867, p. 358 foll.). But the Fathers resolutely shut their eyes to 
all symbolism save their own. Tatian says (c. 21): πείσϑητέ μοι 
viv, ὦ ἄνδρες “Ἕλληνες, μηδὲ τοὺς μύϑους μηδὲ τοὺς ϑεοὺς ὑμῶν ἀλληγο- 
ρήσητε" κἂν γὰρ τοῦτο πράττειν ἐπιχειρήσητε, ϑεότης ἡ Kay ὑμᾶς ἀνῴρη- 
ται καὶ ὑφ᾽ ὑμῶν. See also Athenag. Suppl. 99.---αἶσχος καὶ λέγειν : 
Comp. Eph. 5,12: τὰ yap κρυφῆ γινόμενα ὑπ᾽ αὐτῶν αἰσχρόν ἐστι 
καὶ λέγειν. Αἶσχος is not much used in Attic prose. See Clem. 
Alex. Paed. 3, 8, 43. 

7. καίπερ θανάτου ἀπειλουμένου : C. 7, 7. 

8. τούτων ... κατεφρονήσαμεν: C. 3, 2. — θεῷ τῷ ἀγεννήτῳ Kal 
ἀπαθεῖ: C. 14, 9. 

9. ἑαυτούς ἀνεϑήκαμεν : Οὐ. 14, 12. -- ἐπ᾽ ᾿Αντιόπην : ᾿Επί, ‘after,’ 
as above. 

11, διὰ Θέτιδος : See 1], 1, 401-8. So Lucian, mockingly (Ὁ. 
1). 21, 2): εἰ μὴ ἡ Θέτις κατελεήσασα ἐκάλεσεν αὐτῷ σύμμαχον Βριά- 
ρέων ἑκατόγχειρα ὄντα, κἂν ἐδέδετο ἂν [Ζεὺς] αὐτῷ κεραυνῷ καὶ 
βροντῇ. 

12. μεριμνῶντα κτέ. : ‘Solicitous that the son of Thetis should 
destroy.’ 

14. ὀλέσαι: The prose form is ἀπολέσαι. ᾿Ολέσαι in a half-quo- 
tation. Comp. 1]. 2,3. 4: ἀλλ᾽ bye μερμήριζε κατὰ φρένα we ᾿Αχι- 


Aja | τιμήσει᾽, ὀλέσαι δὲ πολέας ἐπὶ νηυσὶν ᾿Αχαιῶν. 


26. HuMAN AGENTS OF THE DEMONS. 


1. Τρίτον : The third proof that the truth is what is hated. 
Those whom the devils have inspired to corrupt the Christian 


THE FIRST) APOLOGY. C. 26. 153 


religion are not persecuted, or if they are persecuted, it is for 
their crimes, not for their faith (Maran).—avédevow: Eusebius, 
who copies this passage (H. E. 2, 18), has ἀνάληψιν, but comp. 
Dial. c. Tr. cc. 89-and 87 (Thirlby). 

3. λέγοντας ἑαυτούς: The reflexive is rarely expressed when 
the subject of the leading verb and the subject of the inf. are 
the same. 

5. Σίμωνα ... Σαμαρέα: Simon Magus (Acts 8, 9-24) was re- 
garded by the Fathers as the ringleader of all heresies (Euseb. 
H. E. 2, 18, 6); but ‘it is quite uncertain with how much reason 
the beginnings of heretical gnosis have been ascribed to Simon 
Magus’ (Ueberweg). Origen tells us (c. Cels. 1, 12) that the 
number of Simonians had shrunk in his time to thirty persons. 
Comp. 6,11: οὐδαμοῦ τῆς οἰκουμένης Σιμωνιανοί. 

0. Γιττῶν: So in the Constt. Apostt. 0, 17.--- ἐπὶ Κ λαυδίου Kai- 
capos: C. 19, 16. 

7. δυνάμεις : A terminus technicus ; orig. Minna. See Matt. 11, 
20. 21; 13, 54.58; 14,2; Mark 6, 2,5.14; Luke 19, 37 (Winer). 

8. βασιλίδι : ‘Imperial.’ See c. 17, 11. 

9. παρ᾽ ὑμῶν : Euseb. has zap’ ὑμῖν. 

11. SIMONI: For this story—repeated by numbers after him 
—Justin is responsible. The truthfulness of the author and the 
correctness of the statement are not to be confounded, Thirlby 
argues at length in favor of Justin’s allegation, but argues con- 
fessedly as a lawyer, not as a judge. He lays especial stress on 
the madness of an appeal to evidence which could have been 
refuted by a moment’s inspection. But it is the more prevalent 
opinion that Justin misread an inscription on the pedestal of a 
statue of Semo Sancus—a much-revered Sabine deity — which 
pedestal was dug up in the island of the Tiber in the year 1574. 


The inscription runs: 
SEMONI 
SANCO 
DEO - FIDIO 
SACRVM 
SEX : POMPEIVS - 8S: P°F,. 
COL + MVSSIANVS 
QVINQVENNALIS 
DECVR 
BIDENTALIS 
DONYM : DEDIT. 


Grats Τρ σον τος 


154 NOTES. 


For the confusion of Semoni and Simoni, see c. 4,4 and B 3, 3. 
Comp. further Bunsen (1. c. 1, 354), who notes the fact that Hip- 
polytus, being a Roman, did not make this blunder. 

13. ὡς τὸν πρῶτον Cedv: He called himself swmmum patrem, ac- 
cording to Tertull. De Anima, 34. 

14. “Ἑλένην: A very common name, despite the evil omen that 
Aeschylus found in it (Agam. 666 Herm.).—ov μπερινοστήσασαν : 
I read συμπ. with Sylburg, Maran, Braun, against the MSS. Πε- 
pwoore, ‘ramble,’ or ‘roam about,’ with a reminiscence of the old 
Néorot. Comp. the use in Ar. Plut. 121. 494; Plato, De Rep. 8, 
558 A; Luc. Tim. 13 (bis). 

15. κατ᾽ ἐκεῖνο τοῦ katpov: C. 17, 9.--ὀπὶ τέγους : 'Exi with gen. 
usually of a fixed (normal) position on, hence of a regular ‘stand’ 
at. See the Lexicons s. vv. τέγος, οἴκημα.--- σταθεῖσαν : Comp. pro- 
stare. See the Lexicons. 

10. ἔννοιαν : Tr. by Tertull. aztectionem. Parallels in other sys- 
tems will not fail to suggest themselves. 

17. Μένανδρον : For an account of Menander, see Euseb. H. E. 
3, 26 (p. 87 D.S8.). 

20. ἐξαπατῆσαι : For the inf. see A 3, 3.—oiSapev=ioper. 

21, ὡς μηδὲ ἀποβνήσκοιεν : In normal Gr., we οὐδὲ ἀποθανοῦνται 
or ἀποϑανοῖντο. In classic Gr. prose, after a past tense, principal 
indicative clauses may be represented in oratio obliqua either by 
the infinitive (the older form) or by ὅτι or ὡς with the opt. 
The latter construction faded out with the opt. itself, and Justin 
uses here and c. 49, 21 the opt. as a fut. Comp. Clem. Alex. Pro- 
trept. 3,44; Ep. Eccl. V. et L. ap. Euseb. H. E.5,1, 24. The neg. 
μή is used as after ὅτι, c. 24, 9. 

22. am’ ἐκείνου : ᾿Από of a school or sect is very common, 6. g. 
Athenag. Suppl. 6, 25. 26; 16,65; 23,107; Clem. Alex. Protrept. 
5,66; 6,72; Strom. 2, 3,10; Orig. c. Cels. 3,75; 4,68 al. So in 
Lat.ab: Zeno et qui ab eo sunt, Cic. Fin. 3, 3.—Mapxiova .. . τὸν 
Ποντικόν : This passage is cited by Euseb. H. E.4,11. The Catho- 
lics persecuted the memory of Marcion as that of their worst en- 
emy, as is shown by the famous anecdote from Iren. (8, 3) quoted 
by Euseb. 1. c.4, 14,7 (p.109 D.8.). According to Marcion, who 
was an older contemporary of Justin, there were two gods, one 
the Demiurge, or maker of the world, to be denied and renounced, 


THE FIRST APOLOGY. 6. 26. 5 


the other the greater god, whose works are far more excellent 
than those of the Demiurge. ‘The person and character of 
Christ are not to be explained by any historical preparation for 
His coming, or by any national prophecy or expectation of the 
Jews.’ ‘Christ saved mankind by divine, gratuitous, spontane- 
ous love, expecting no reward, but knowing that thus alone He 
could destroy the cruel Demiurge, the Prince of this world, who 
knows no higher motive than reward, and who could only be 
humbled and crushed by Christ’s self-sacrificing love. His love 
redeemed mankind, that is to say, it has the power of freeing 
them from selfishness, the root of all sin and estrangement from 
God.’ ‘Marcionism was doomed to perish by the two inherent 
errors and heresies of the system; the breaking with the history 
of the world in placing itself in contradiction both with the 
past and with the present. In the past, it saw the principle of 
evil in that which was the preparation for the Gospel; in the 
present, it laid the hand of destruction both on the historical 
records of Christ and His apostles, and on the life of practical 
Christianity in the congregation’ (Bunsen). See also Ueberweg, 
Hist. of Philosophy, 1, 284 (Am. Tr.). 

93, ἐστὶ διδάσκων : ‘Is engaged in teaching.’ Comp. c. 19, 5. 

25. κατὰ πᾶν γένος ἀνθρώπων : See c. 1, ὅ.---συλλήψεως : Σύλληψις 
in the sense of ‘help’ is rare. Comp. Max. Tyr. 14, 7: ϑεοῦ δεῖ 
συλλήπτορος. 

27, τὸν ποιητὴν τοῦδε τοῦ παντὸς θεόν : ‘That the maker of this 
universe is God.’ Τὸν ποιητήν is the subject, as is shown by the 
article. Comp. Plato, Timaeus, 28 C.—dés ὄντα μείζονα : Ground 
assigned by Marcion. See c.4, 18. 

28, μείζονα παρά: C. 19,19. 

99, ds ἔφημεν : C.7,10. Euseb. has ἔφαμεν. On the form, see 
C28, 15 

20. ὃν τρόπον: C. 4, 22.—oi οὐ κοινωνοῦντες : Emphasizing the 
opposition to κοινόν. Comp. c. 14, 16. 

31. τὸ ἐπικατηγορούμενον ὄνομα: See c. 7,9. Otto reads, with 
Euseb., ἐπικαλούμενον unnecessarily, and ἐν before φιλοσόφοις. 

33, ἐκεῖνα : ᾿Εκεῖνος, like the Latin dle. — μυθολογούμενα ἔργα : 
These stock accusations can be found in Athenag. Suppl. c. 3; 
Ep. Eccl. Vienn. et Lugdun. ap. Euseb. 1. c. 5, 1,14 (p.180 D.8.) ; 


156 NOTES. 


Tertull. Apol. 7 (p. 89 Ὁ. 5.); Theophil. ad Autolyc, 8,4. Ac- 
cording to Orig. c. Cels. 6, 27, the Jews started these stories.— 
λυχνίας. .. ἀνατροπήν : The signal for wild debauchery. The 
classic form is λυχνίον, not λυχνία. 

34, ἀνέδην : Regular adverbial formation from ἀνίημι = ἀνειμέ- 
γως. ᾿Αναίδην, suggested by Morell, and once approved by Otto, 
is a faulty formation found in later writers for ἀναιδῶς.---σαρκῶν 
Bopas: On the plural, see c. 18, 2. 

35. ὅτι py: C. 24, 8. 

86. κἂν διὰ τὰ δόγματα: Kdv=rKai. See ¢. 2, 7. 

37. ἡμῖνΞεἐμοί : On the case, sec 6. 27, 18. 

38. ἐντυχεῖν : C. 14, 3. 


27. GUILT OF EXPposInG CHILDREN. 


1. μηδὲν ἀδικῶμεν : Solread with Stephanus. The MSS. have 
μηδένα διώκωμεν, defended at length by Maran and retained by 
Braun, Otto (1. 2), Trollope. But Otto now succumbs. Thirlby 
prefers μηδένα aduc. — ἐκτιθέναι καὶ τὰ γεννώμενα: Koi shows how 
trivial such an affair seemed to the heathen. 

2, πονηρῶν: A change to πονηρόν is not necessary. The idio- 
matic translation would be the same.—etvar δεδιδάγμεθα : See c. 
21,30. Comp. with the passage Ep. ad Diogn. 5,16: [Χριστιανοὶ] 
οὐ ῥίπτουσι τὰ γεννώμενα and Athenag. Suppl. 35, 167: οὐ τοῦ αὐτοῦ 
μὴ ἐκτιϑέναι μὲν τὸ γεννηϑέν, ὡς τῶν ἐκτιϑέντων τεκνοκτονούντων, πά- 
λιν δὲ τὸ τραφὲν ἀναιρεῖν. 

4, προάγοντας Ξ-οπροαγωγεύοντας (E. A. Sophocles). 

5. ὃν τρόπον: C. 4, 22. 

6. ἵππων φορβάδων : Comp. Plat. Legg. 2, 666 E: οἷον ἀϑρόους 
πώλους ἐν ἀγέλῃ νεμομένους φορβάδας τοὺς νέους κέκτησϑες. This 
passage of Justin is imitated by Tatian, Or. ad G, 28: παίδων ἀγέ- 
hac ὥσπερ ἵἹππων φορβάδων συναγείρειν αὐτῶν πειρωμένων, and 
by Clem. Alex. Paed. 8, 4, 26: μειρακίων ὡραίων ἀγέλαι καϑάπερ 
ϑρεμμάτων παρ᾽ ὧν ἀμέλγονται τὸ κάλλος. 

7. οὕτω νῦν καὶ παῖδας : Sc. ὁρῶμεν τρεφομένους. Otto (3) reads 
οὕτως, because Justin always says ὃν τρόπον . . . οὕτως, even be- 
fore a consonant. 

9. ἐπὶ τοῦ αὐτοῦ τέγους ἕστηκεν: The MSS. have ἐπὶ τούτου τοῦ 
ἄγους, Which is supposed to be equivalent to εἰς τὸ αἰσχρῶς χρῆ- 


THE FIRST APOLOGY. CC. 27. 157 


σϑαι above. If so, the combination stands alone in Greek. Thirl- 
by’s suggestion, which occurred to me independently, I have 
ventured to put in the text. Thirlby comp. Hieron. in Esai. 2. 
As much to the point would be Clem. Alex. Paed. 3, 3, 21: ἐπὶ 
τέγους ἑστᾶσι Tap αὐτοῖς τὴν σάρκα THY ἑαυτῶν εἰς ὕβριν ἡδονῆς 
πιπράσκουσαι γυναῖκες καὶ παῖδες ἀρνεῖσθαι τὴν φύσιν δεδιδαγμένοι 
προσποιοῦνται γυναῖκας. 

10. μισϑοὺς καὶ εἰσφορὰς καὶ τέλη : Taxes for prostitution (quan- 
tum quaeque uno concubitu mereret) imposed by Caligula (Suet. 
Cal. 40), forbidden to be used for religious purposes by Alex. Se- 
verus (Lamprid. 24), abolished by Justinian. Comp. the πορνικὸν 
τέλος at Athens. 

11. δέον : ‘Whereas you ought.’ See ὁ. 4, 20.—rijs ὑμετέρας οἰ- 
κουμένης : Substantivized participles seldom have a possessive 
pronoun, in classic prose. 

19. πρὸς τῇ ἀθέῳ κτέ. : ‘ Besides.’ 

18. εἰ τύχοι: ‘Perhaps,’ ‘perchance,’ a common phrase, 6. g. 
Plato, Hipp. Min. 367 A.—rékvw: Τέκνον is used only in relation 
to parents, not to age—proles, libert. Strictly speaking, it is not 
a prose word in the classic period. Even Plato uses it very sel- 
dom. Of the young of animals in Herodotus, Xenophon, Plato. 
It is common as a term of endearment in Christian writers. 
Minuc. Felix puts Justin’s argument with his usual vigor. See 
Octay. 31. 

15. ἀποκόπτονται = ἐκτέμνονται: Deuter. 23, 1; Theophil. ad 
Autol. 1,9; 3,8; Clem. Alex. Protrept, 2, 14. 

16. μητέρα θεῶν: Magna Mater, Cybelé. See Catull. 63 and 
Class. Dictionaries. 

17. θεῶν : For θεῷ (Sylburg), ὄφις : The serpent is a conspicu- 
ous figure in all religions. See commentators on Persius, 1, 113; 
Fergusson’s Tree and Serpent Worship. 

18, ὑμῖν : The so-called dative of the agent simply shows the 
person interested in the action. When the action is completed, 
the inference that the person interested is also the agent is often 
very natural. When the action is future (as with -τέον) the infer- 
ence is irresistible. With the tenses of continuance (present and 
impf.) the construction is rare in prose. 


19. ὡς ἀνατετραμμένου καὶ ov παρόντος κτέ. : On the λυχνίας ava- 
pay p 


158 NOTES. 


τροπή, sce 6. 26, 33. On the construction and negative, see c. 4, 
18. 

20. προσγράφετε: ‘ Ascribe.’ 

21. οὐ βλάβην φέρει : With the sentiment comp. c. 2, 19. 


28. Gop CaARrEs FoR His CREATURES. 


1. ἀρχηγέτης : Justin seems to use the word always in a bad 
sense, ‘ ring-leader.’ 

2, ὄφις : Comp. Rev. 20, 2: καὶ ἐκράτησε τὸν δράκοντα, τὸν ὄφιν 
τὸν ἀρχαῖον, b¢ ἐστι διάβολος καὶ σατανᾶς and Dial. c. Tryph. 
103: Μωῦσῆς μὲν ὄφιν καλεῖ, ἐν δὲ τῷ ΙΤὼβ καὶ τῷ Zayapia διάβολος 
κέκληται καὶ ὑπὸ τοῦ Ἰησοῦ σαταν ἄς προσηγόρευται.--- σατανᾶς : 22, 
‘adversary.’ A droll etymology is given by Justin in Ὦ. c. T. 
]. c. cara=2, which he renders ἀποστάτης, and vac—WM3, ὄφις. 
This is only less amusing than the etymology in Theoph. ad 
Autol. 2,29: δράκων καλεῖται διὰ τὸ ἀποδεδρακέναι αὐτὸν ἀπὸ 
τοῦ ϑεοῦ. 

3. ἐκ τῶν HL. συγγραμμάτων : Combine with μαϑεῖν.---ἐρευνήσαν- 
τες : ᾿Ερευνᾶν, tndagare, originally of tracking an animal. Comp. 
Clem. Alex. Strom. 1, 3,21: καϑάπερ ὁ τῆς ἄγρας ἐρωτικὸς ζητήσας, 
ἀνιχνεύσας, ἐρευνήσας, κυνοδρο"ἡἡσας αἱρεῖ τὸ ϑηρίον κτὲ. 

Ὁ. προεμήνυσεν 6 Χριστός : Matt. 25, 41. 

7. ἡ ἐπιμονὴ τοῦ μηδέπω τοῦτο πρᾶξαι τὸν Θεόν: The gen. of the 
inf. is the appositive of ἐπιμονή, a classical construction, in which 
the negative is accounted for by the negative notion contained in 
ἐπιμονή, aS a verbal noun of hindering (negative result). Comp. 
Thuc. 2,49: ἡ ἀπορία τοῦ μὴ ἡσυχάζειν ἐπέκειτο. AAA 3,75; Plato, 
Politic. 279 C; Dem. 19, 149; 24, 9. 

9. μετανοίας : The general term for ‘change of mind’ is pera- 
μέλεια ; μετάνοια is ‘a change of mind for the better, ‘a change 
of heart.’ Comp. M. Anton. 8,10: ἡ μετάνοιά ἐστιν ἐπίληψίς τις 
ἑαυτοῦ ὡς χρήσιμόν τι παρεικότος, aNd Greg. Naz. 1. c.: τὴν δὲ pera- 
νοιαν πρὸς τὰ κρείσσονα στροφήν. The difference between pera- 
μέλεια and μετάνοια appears in 2 Cor. ἢ, 10: ἡ κατὰ ϑεὸν λύπη 
μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται. But Clem. 
Alex. Protrept. (10, 90) distinguishes μετάνοια κενή from μετάνοια 
γνησία (10, 99), and Chrysostom (Homil. 15 in 2 Cor.) uses pera- 
vow for μεταμέλομαι. 


THE FIRST APOLOGY. (C. 29. 159 


"10. τὴν ἀρχήν : See c. 10, 8. 

11. εὖ πράττειν : In the less usual sense of ‘virtuous action, 
not of ‘prosperity.’ So Otto, who comp. c. 43; Dial. c. T. 12. 17. 
See commentators on Acts 15, 26. Add Theophil. ad Autol. 
ay ti. 

12. ὥστε ... etvar: See δ᾽ 22, 11. 

13. παρὰ τῷ Cea: C. 8, 8. 

14. μέλειν τούτων τῷ θεῷ: The gen. depends on the substan- 
tive notion in μέλειν. The most simple way of disposing of all 
impersonal verbs is to consider the subject as involved in the 
verb.—rovtav=rév ἀνθρώπων. Otto comp. Dial.c.T.1. Others 
consider τ. neuter.—py εἶναι : Μή as often in classic prose after 
ὁμολογεῖν, Which involves will as well as thought. See c. 6, 8.--- 
διὰ τέχνης : Supposed to be equivalent to ‘evasively,’ ‘indirectly’ 
(Trollope), as opposed to ἐκ προδήλου. 

15. ἢ ὄντα: ‘ Or, if he exists.’ 

16, δόξη: C. 3, 1. 

18. ἥπερ: Attracted from ὕπερ. See also c. 12, 38. 


29. THE BouNDED CONTINENCE OF CHRISTIANS. 


1. μὴ τῶν ἐκτεθέντων : A return to the construction of ¢. 27, 
‘We have been taught not to expose children, lest.’—ph ἀναλη- 
φϑείς Ξεἐὰν μὴ ἀναληφϑῇ. 

2. τὴν ἀρχήν : See c. 10, 8, 

3. ovK ἐγαμοῦμεν ... évexpatevopeda: The imperfect where we 
should expect the present.—et py: Visi, ‘except.’ Comp. c. 16, 
25.—eémi παίδων ἀνατροφῇ : ᾿Επί w. dat. of the basis of an action. 
Comp. the marriage formula among the Athenians, ἐπὶ γνησίων 
παίδων ἀρότῳ, and for the Christian conception of wedlock, Ath- 
enag. Suppl. 33, 161; Clem. Alex. Paed. 2, 10. Minuc. Felix 
says (Octav. 31): cupiditate procreandi aut unam scimus aut nul- 
lam. 

4, παραιτούμενοι : Favorite verb of the period.—ré γήμασϑαι : 
Regularly of the woman. The aor. on account of the negative 
notion. Comp. c.4,10. The article gives a half-contemptuous 
tone: ‘This thing of getting married.’ Comp. c. 11, 10.—éve- 
κρατευόμεθα : So Otto (3) for ἐν εγ κρατευόμεϑα (MSS.). 

G. ἡ ἀνέδην μῖξις : C. 26, 94.---᾿βΑιβλίδιον : ‘Paper,’ ‘memorial.’ 

ΠΕ. 


J 


160 NOTES. 


7. ἀνέδωκεν : Notice the especial use of this compound of pe- 
titions, c. 67, 32; Plut. Mor. 1, 909 Ο.-- Φήλικι: The MSS. have 
Φίληκι, and below Φίληκος. See note on c. 4, 4. 

8. τοὺς SiSvpous—rove ὄρχεις, as in Clem. Alex. Protrept. 2, 15. 
--ἄνευ ... τῆς TOU ἡγεμόνος ἐπιτροπῆς : The prohibition of this 
procedure goes back to Nerva. 

10. μηδόλωςΞεμηδ᾽ ὕλως. Often written at this stage as one 
word. 

11. ἐφ᾽ ἑαυτοῦ μείνας : ‘By himself, ‘to himself, ‘unmarried.’ 
So Clem. Alex. Strom. 3,12, 82: δόξαν αὐτῷ οὐράνιον περιποιεῖ pe t- 
νας ἐφ᾽ ἑαυτοῦ and Constt. Apostt. 8,1: ἐφ᾽ ἑαυτῆς μεῖναι 
(of a widow). 

12. Οὐκ ... ὑπῆρχεν : Cited by Euseb. H. E. 4, 8. 

13. ἡγησάμεθα: In epistolary style = ἡγούμεϑα, which Euseb., 
has l.c. See A 2,14.—Avrwédov: Antinous, the notorious favor- 
ite of Hadrian, drowned in the Nile. Divine honors were paid 
to his memory by his master, and, indeed, A. has a chapter to 
himself in the history of plastic art. There is no end of mar- 
ble portraits of him, as a man, as a hero,as a god. The plain- 
ness of Justin is an instructive contrast to the caution of Lu- 
cian, who does not mention the subject, although there may be 
some oblique reference to it in his ridicule of Alexander’s ex- 
travagances about Hephaestion (Cal. non temere credendum, 17). 
Much more courtly and reserved is Athenag. Suppl. 30, 150; 
there is a scornful mention of A. in Tatian, Or. ad Gr.10; Clem. 
Alex. Protrept.4,49. Theophil. (3,8) says: σιγῶ τὰ ᾿Αντινόου τεμένη. 
Celsus (ap. Orig. 3, 36), on the other hand, couples A. with Christ. 
- τοῦ viv γεγενημένου : Νῦν is very elastic. See Ep. ad D.1, 10. 

14, διὰ φόβον: So I read with Euseb. for διὰ φόβου, ‘in fear.’ 
See 6. 23,11. So also Otto now. 

15. τίς -εὕστις as πόϑενΞεὁπόϑεν. See c. 15, 40.--κόϑεν ὑπῆρχεν : 
Here ὑπάρχειν is not simply =civa. See c. 2,10. ‘Y. is often 
used of source. This is one of the passages cited to show the 
low origin of Antinous. 


30. BuT WAS NOT CHRIST A MAGICIAN ? 


‘Here he performs his promise (c. 28) to prove that the Son of 
God was made man’ (Maran). 


THE FIRST APOLOGY. Οἱ 31. 161 


1. “Ὅπως δὲ μή tis εἴπῃ ἀντιθείς: The MSS. have ἀντιτιϑείς. I 
insert with Otto εἴπῳ (comp. Β 4,1; 9,1), but prefer ἀντιϑείς (co- 
incident action). See note on c. 17, 17. 

2. ἄνθρωπον ἐξ ἀνθρώπων : ‘A mere man.’ Comp. c. 21, 13. 

9. μαγικῇ τέχνῃ : This charge is familiar and found in the Tal- 
mud. See Origen’s refutation, c. Cels. 1, 88, also Arnob. 1, 43: 
Magus fuit, clandestinis artibus omnia illa perfecit. — δυνάμεις : 
(20: 7. 

5. ποιησόμεθα : C. 1, 9. 

0. πρὶν q: C.4, 13. 

7. Oe... Gpav: Comp. c. 32, 18. So Plut. Vit. Cic. 2.— 
γενόμενα καὶ γινόμενα : (Ὁ. 19, 9. 

8. μεγίστη . . - ἀπόδειξις : So Orig. c. Cels. 8,48: αἱ προφητεῖαι 
τοῖς μὴ παρέργως ἐντυγχάνουσι τῇ ἐν αὐταῖς προγνώσει ikavai μοι εἴ- 
ναι δοκοῦσι πρὸς τὸ πεῖσαι τὸν συνετῶς ἅμα καὶ εὐγνωμόνως ἀναγινώ- 
σκοντα ὅτι ϑεοῦ πνεῦμα ἣν ἐν τοῖς ἀνδράσιν ἐκείνοις. 


31. OF THE HEBREW PROPHETS. 


Aubé considers this whole section of the Apology as more or 
less irrelevant. ‘Autre chose est l’apologie, autre chose est la 
propagande.’ ‘La question de lV’origine divine du Christianisme 
n’était pas en jeu, et Saint Justin pouvait dire du dogme Chré- 
tien en général ce qwil disait du dogme de la résurrection des 
corps’ (0: 8,17)... See Aubé, Saint. Justin, p: 58... Bot Justin 
would not have been Justin if he had not been instant out of 
season as well as in season. 

1. ἐν Ἰουδαίοις : ‘Among the Jews.’ But the Greeks prefer 
to designate the country by the inhabitants; hence also ‘in Ju- 
daea,’ as εἰς Πέρσας, ‘to Persia.’ 

3. πρὶν ἤ: C. 4, 13. 

4, κατὰ καιρούς: ‘In due succession of times,’ ‘from time to 
time? 

7. κτώμενοι : ‘Procuring.’—epvetrov: Seldom of things, as here. 
But these are ‘lively oracles.’—IIroXepatos ὁ Αἰγυπτίων βασιλεύς : 
The Greek says ‘King of the Egyptians,’ not ‘King of Egypt,’ 
a trace of his republicanism. Comp. the old iwre divino ‘Roi de 
France,’ and the constitutional ‘Roi des Francais, des Belges.’ 
The king was Ptolemy Philadelphus. 


162 NOTES. 


11. Ἡρώδῃ : The anachronism is so wild that some of Justin’s 
editors have tried to lay the blame on the unfortunate scribe, 
and various emendations have been proposed to relieve Justin 
of this blunder, Eleazar was the high-priest to whom Ptolemy 
applied. 

14, Ἐπειδὴ . . - οὐκ ἣν: ᾿Επειδῆ is used with the imperfect 
when the clause overlaps. ‘After (he found that) what was 
written in them was not intelligible.’ So postquam with imperf. 
in Latin. 

10. τοὺς μεταβαλοῦντας: The article with fut. part. denotes 
adaptation=qui w. subj., E. ad D. 2,12. The translators were 
the famous LXX of the Septuagint version, for which see Bible 
Dictionaries. 

17. ἀποστεῖλαι : C. 12, 34. 

19. καὶ ἀναγινώσκοντας : ‘Although they read. Τινώσκω the 
prevalent form since Aristotle. 

20. ἐχθροὺς . . . καὶ πολεμίους : ᾿Εχϑρός of the animus, whether 
the enemy be public or private, πολέμιος of the armed foe. They 
are often combined as here, and in Plutarch, Malign. Herod. 35. 
Of the hostility of the Jews to the Christians, Justin has much 
to say in the Dial. c. T. 16. 95. 110. 183. See also below, c. 36, 
15 and Ep. ad Diogn. 5, 27. 

ΟΊ, κολάζοντες : C. 8, 4. — ὁπόταν δύνωνται: In prose, ὥν with 
subj. is the rule for all temporal conjunctions, when they deal 
with the future or with the generic present. The relation of 
the two clauses is much more accurately expressed by the sub- 
junctive than it could be by the indicative. 

22, καὶ yap .. . ἀπάγεσθαι: Cited by Euseb. H. E. 4, 8. Bar- 
Cochba was rampant against the Christians because they refused 
to fight against the Romans.—év τῷ viv: See c. 29, 19. 

23. BapxwxéBas: See Dial.c.T.1. In this war (132-1385), the 
only war that disturbed the peace of Hadrian’s reign, we have a 
repetition of the familiar image of the Bellwm Judaiewm of Jose- 
phus, fanatical rage on the one side, relentless cruelty on the 
other. The occasion was given by the prohibition of circum- 
cision, the establishment of a Roman colony under the name of 
Aelia Capitolina on the ruins of Jerusalem, and the erection of a 
temple to Capitoline Jupiter on the site of Solomon’s temple. 


THE FIRST APOLOGY. C. 31. 163 


The cause may be sought in the oppressiveness of the Roman 
yoke and the cherished hope of Messiah. The expected Mes- 
siah appeared in the person of Bar-Cochba (Son of a Star), and 
the enthusiasm of the multitude was kept up by his fiery elo- 
quence and his fanatic courage. At first the Romans suffered 
repeatedly and heavily. But under the conduct of Severus, Ha- 
drian’s best officer, who managed the war with the prudence of 
Vespasian before him, the Jews were shut up in Bethyr, and 
after a long siege overpowered. Again we encounter the enor- 
mous numbers of the first war; 580,000 are said to have fallen 
by the sword; the number of those who perished by famine, 
pestilence, and fire is incalculable. The Roman loss was so se- 
rious that in Hadrian’s despatch to the Senate the usual for- 
mula, Hgo evercitusque valemus, was omitted. The Jews were for- 
bidden to set foot in the new colony, to which prohibition Ter- 
tullian alludes when. he says (Apol. 21, p. 65 D. 8.): guibus nec 
advenarum jure terram patriam saltem vestigio salutare conceditur. 
The Christians, however, whom the Jews had treated with as 
much enmity as they had treated the Romans, were admitted. 
(After Peter, Gesch. Roms, 3, 2, 181-3.) 

25. εἰ μὴ ἀρνοῖντο: Ei w. opt. after a past tense representing 
ἐάν With subj. after a principal tense. Observe that in Greek 
oratio obliqua follows the forms of ο. recta far more closely than 
in Latin. Hence, if we have ἄν in o. r., it reappears in 0.0. The 
reason why ἄν does not reappear when ἐάν, ὅταν, and the like, 
with the subj., are transferred, is to be traced to the fact that 
the simple subj. (without ἄν) is the original form. 

26. amayerPar: Sc. τὴν ἐπὶ ϑανάτῳ, a standing expression, as in 
Lat. ducere. 

27. προκηρυσσόμενον : C. ὃ, 3. — παραγινόμενον: This and the 
other participles depend on προκηρ. as a verb of showing. Comp. 
ec. 33, 1. 

28, διὰ παρθένου : C. 22, 15. 

32. οὐρανούς : C. 16, 32. 

35. εἰς πᾶν γένος ἀνθρώπων : Εἰς is not used with persons literally 
except with the plural, or as here with collectives. Comp.c. 1,5. 

35. ἐθνῶν : In the technical sense of ‘ heathen.’—paddov: Than 
the Jews.—morevew: Change of construction. 


164 NOTES. 


36. πρὶν 4: C. 4, 19.---ἔτεσι : Dative (locative) as measure of 
difference.—evraxtoxidios: It is idle to attempt the distribution 
of the figures among the prophets. In this place Adam is sup- 
posed by some to be meant, by others, Enoch. In c. 42, 8 Jus- 
tin puts David 1500 B.C. 

38. τὰς διαδοχὰς τῶν γενῶν : ‘Successive generations.’ On the 
plural, see c. 12, 30. 


82. CHRIST FORETOLD OF MOSEs. 


1. Μωῦσῆς : The Coptic form (Otto).—mpéros: In time. 

2, αὐτολεξεί: A late word = αὐταῖς λέξεσιν. ---- Οὐκ . . . αὐτοῦ: 
Gen. 49, 10. 11. 

3. ἕως ἂν ἔλθῃ : “Ewe regularly (but not invariably) with aor. in 
the sense of ‘ until.’ 

4, ᾧ ἀπόκειται --οὗτος ᾧ a.: For a. comp. c. 18, ὅ. ---- ἀπόκειται : 
Sc. τὸ ἄρχειν, ἡ βασιλεία. 

5. τὸν πῶλον αὐτοῦ: The LXX and the N.T. neglect the reflex- 
ive of the third person in the possessive (genitive) case. In He- 
brew the possession is indicated by a suffix; hence ὑπ tendency. 
The best MSS. have only αὐτοῦ. 

6. Ὑμέτερον : C. 3, 16. 

8, ἴδιος αὐτῶν : Here airév—ipsorum. So Plato, De Rep. 9, 580 
E: ὀνόματι ἰδίῳ αὐτοῦ. 

11. μὴ ἐκλείψειν : See c. 4, 18. 

12, τὸ βασίλειονΞΞὴ βασιλεία. Late use (Otto). 

25. ἸΠῶλος yap τις ὄνου : Matt. 21,2; Mark 11,2; Luke 19, 30; 
John 12, 14. 

26. πρὸς ἄμπελον : Nothing of the sort in our Gospels nor in 
Justin’s citation, Dial. c. Τὶ, 58. — ἀγαγεῖν αὐτῷ: ‘Him,’ rather 
than ‘to him,’ which would be πρός with acc. 

27. ἀχθέντος : Might depend on ém Bde, but it is more natural 
to conceive it as a gen. abs. 

28, εἰσελήλυθεν: We should expect εἰσῆλϑεν. --- ἔνθα: C. 19, 
21. 

29. ἱερόν: C. 9, 2. 

30. τὸ λεῖπον : Intransitive use, which is fourd in Plato, and 
often in later writers, 6. g. Luke 18, 22; Tit. 1,5; 8,18; Orig. c. 
Cels.7,11. See Ὁ. 52,°%. 


THE FIRST APOLOGY. ~ ¢C. 33. 165 


32. οὗ πάσχειν ἔμελλε: Οὐ the familiar attraction for §. On 
ἔμελλε, See Cc. 19, 31. 

99. Ἢ ... στολὴ οἱ πιστεύοντες ... εἰσίν: Agreement with 
the predicate. 

90. σπέρμα : See Introd. xxxix. The word in its entirety (πᾶς 
λόγος) is in the believers (τοῖς πιστεύουσιν). Other men have 
only a seed or germ (σπέρμα, μέρος). Comp. B 8, 10. 

99. Ἡ δὲ πρώτη δύναμις . .. ὃ λόγος ἐστίν: Article in predi- 
cate and subject, a convertible proposition. 

40, τίνα--Εὕντινα : Simple for compound, as often. See c. 15, 
40. 

41, ἐν τοῖς ἑξῆς : ‘In what follows in order.’ So κτὲ, ξξκκαὶ τὰ 
ἑξῆς, et quae sequuntur. 

42, Ὃν τρόπον: C. 4, 22. Refers to ἐκ ϑείας δυνάμεως. Justin 
is parenthetic to a degree. 

43, οὐκ ἐξ ἀνθρωπείου σπέρματος : The neg. οὐκ on account of 
the contrast. Comp. c. 14, 16. 

45, Kai... δέ: Aé is the connective, cai belongs to the fol- 
lowing word. The combination is exceptionally frequent in 
Justin. 

47, "Avarehet ... ἐλπιοῦσιν : Num. 24,17; Isa.11,1.10 (mixed). 

50. Διὰ yap παρθένου : C. 22, 15. 

53. τὸ λόγιον : ‘Oracle.’ Justin uses λόγια of.Our Saviour’s ut- 
terances, Dial. c.T. 18. Comp. Papias’s work: Aoyiwy κυριακῶν 
ἐξηγήσεις, ap. Huseb. H. E. 3, 39, 1 (p. 102 1). 5... 

54, κατὰ γένους διαδοχήν : C. 31, 38. 


33. MANNER OF CHRIST’S BirTH FORETOLD. 

1. αὐτολεξεί: C. 82, 2.— διὰ παρθένου: C. 22, 1δ.---τεχθησόμενος : 
The participle is sometimes used after verbs of saying, consid- 
ered as verbs of showing. See below, cc. 35, 26; 51, 35. 

3. Ἰδοὺ . . . θεός : (Isa. 7, 14), Matt. 1, 23.—% παρθένος : The 
article is a Hebraism.—éyv γαστρὶ ἕξει : LXX and N. T. 

6. παρὰ τοῖς ἀνθρώποις : C. 8, 8. 

7. μέλλειν γίνεσϑαι : Ο 19, 31. 

8. ἵν᾽ ὅταν: Otto now ἵνα. There is no end of hiatus in later 
Greek.—@rav γένηται: C. 31, 21.—pi ἀπιστηθῇ : In classic Greek 
the retention of the primary or principal tenses after the second- 


166 NOTES. 


ary or historical is not uncommon, and is technically called re- 
praesentatio, or the assumption of the point of view of the speak- 
er. In Hellenistic writers there is no necessity for this fine dis- 
tinction; in fact, no ground for it. The optative dies out more 
and more. In modern Greek it is dead. 

9. Ὅπως δὲ μή τινες, μὴ νοήσαντες : SO Thirlby for ὅπως δέ τινες. 

11. εἰποῦσιν .. - ἐληλυθέναι ἐπὶ γυναῖκας : On the inf., see c. 12, 
33; on the phrase, c. 90, 9. 

12, πειρασόμεθα : So Otto for πειρασώμεϑα. The fut. in accord- 
ance with Justin’s usage. 

14, Ei... ἐσυνουσιάσϑη . . . οὐκέτι ἦν mapSévos: We should 
expect ἂν ἦν, but the condition may be considered logical. If 
not, ἡνΞΞξἔμελλεν ἔσεσϑαι-τεεξὴν ἄν. 

17. πεποίηκε: Perf. unnatural in English. The Greek perfect 
can be used even when the further end is dated. See B 2, 27. 
--ἀποσταλείς : C. 12, 34. 

18, κατ᾽ ἐκεῖνο τοῦ καιροῦ : (Ὁ. 17, 3. 

19. εὐηγγελίσατο αὐτήν : The accus. is a late construction (N.T.). 
The LXX have the dative of the person, e. g., Isa. 61,1; Jer. 20, 
15. — εἰπών : Coincident action. —’I80y . . . αὐτῶν: Luke 1, 91. 
35; Matt. 1, 21. 

21. καλέσεις : Open form only here and there in Attic. Hel- 
lenistic writers tend to mechanical uniformity.—airds yap σώσει : 
Αὐτός Where the Greek would more naturally use οὗτος. See ec. 
50, 6. 

22, τὸν λαὸν αὐτοῦ : C. 32,5. Λαός is little used in classical 
prose. — ot ἀπομνημονεύσαντες : Comp. Luke 1, 1 and see ec. 66, 
13. 

23. Ta περὶ τοῦ σωτῆρος: The gen. on account of azoprynp. 
Otherwise the accus. 





26. γενησόμενον - See above. 

28. ὡς Μωῦσῆς: The reference is to c. 32,11. The kingdom 
is reserved for the first-born (Otto). 

31. Τὸ δὲ Ingots: Comp. B 6,13. 

30. Ort... φήσετε: Φημί is seldom used with ὅτι in the best 
period; at every turn in later Greek. 

06. θεοφοροῦνται : A late word.—ei py: C. 10, 22. 

37. ὑπολαμβάνω : C. 11, 2. 


THE FIRST APOLOGY. C. 34, 35. 167 


34, PLACE OF CHRIST’s BrrtH FORETOLD. 
3. Kaiotv .. . τὸν λαόν pov: (Micah 5, 2), Matt. 2, 6. 
5. ἐξελεύσετα:! ΞΞέξεισι. 
9. Κυρηνίου: Κυρήνιος is the Hellenized form of Quirin(i)us. 
For the endless controversies on the subject, see Bible Diction- 
aries or references in Farrar’s Life of Christ, 1, 7. 


30. OTHER PROPHECIES THAT HAVE CoME TO Pass. 


2. ἄχρις ἀνδρωθῇ : As there is no reference in the prophecies 
to Christ’s being hidden until he reached man’s estate, but all of 
them bear on his crucifixion, Grabe suspects a lacuna. Maran 
wishes to include man’s estate, which the aor. will not suffer. 
Perhaps the situation may be relieved by reading ἄχρις ἂν orav- 
ρωϑῇ — not so violent an emendation as it might seem. The 
compendia for στρ (=oravp) and dp might easily be mistaken for 
each other. But comp. Dial. c. T. 102. As to ἄχρις ἀνδρωϑῃ it 
may be noted that ἄν is often omitted even in prose with tem- 
poral particles of limit (‘until’). On the subj. for opt., see c. 
33, 8.—érep καὶ γέγονεν : Kai ‘actually.’ 

3. εἰς τοῦτο: ‘ With reference to this.’ 

4, ἸΤαιδίον . . . ὦμων : Isa. 9, 6. 

7. προϊόντος τοῦ λόγου : (Ὁ. 22, 13. 

9. Ἐγὼ ... οὐ καλῇ : Isa. 65, 2. 

11. Αἰτοῦσί pe... κρίσιν : Isa. 58, 2, cited as if in the same 
passage. Double accusative (inner and outer object). 

18. Αὐτοὶ .. . ἱματισμόν pov: Psa. 21, 16. 18. 

18. φασκόντων μὴ εἶναι : C. 4, 18. 

19. διασύροντες αὐτόν : A. has a familiar tone, used in the orators 
and often in late writers. See the clever tract of the Christian Lu- 
cian, Hermeias: Διασυρμὸ ς τῶν ἔξω φιλοσόφων. We do not gain 
much by Clem. Alex. Paed.1,9,81: διάσυρσίς ἐστι ψόγος διασυρτικός. 

20. Kpivov ἡμῖν : Not in our canonical Gospels. The reference 
is to Isa. 1. 6. : αἰτοῦσί pe νῦν κρίσιν. 

21. ἐξήγησις . . . σταυρώσαντες ... αὐτόν : Comp. Jolin 20, 25; 
Matt. 27, 35. 

25, ἐπὶ ἸΤοντίου Πιλάτου .. . ἄκτων : On ἐπί, see c. 13,15. On 


a 


the (spurious) Acts of Pilate, see Euseb. H. E. 1, 9, 3. 


168 NOTES. 


26. Kal ὅτι = Kai ἵνα μάϑητε ori. — καθεσθησόμενος: Add to 
Veitch, who cites only Aeschin. 3,167. On the participle, see ὁ 
33,1. So Dial. c. T. 49. 

27, εἰσελευσόμενος = εἰσιών. --- προεπεφήτευτο: The MSS. have 
προεφήτευτο. 

28, Σοφονίου : Zephaniah. A lapse on the part of Justin. 

99, Χαῖρε ... ὑποζυγίου : Zechar. 9,9; Matt. 21, 5. 

29, υἱόν: Not of animals in classic Greek. 


36. PROPHETS REPRESENT DIFFERENT PERSONS. 


. ὡς ἀπὸ προσώπου : Seems to be a later phrase. See Dial. c. T. 
25. 87.42; Orig. c. Cels. 3, 1: ἐκ προσώπου, Constt. Apostt. 5, 20. 

2. phew ὁ wap loames C. 15, 48. 

10, ἰδεῖν ἔστιν : “Eorw so called for ἔξεστιν, c. 12, 40. 

11. μὴ νοήσαντες : C. 5, 9. 

13. οὐδέ: So Thirlby for οὔτε. 

15. éoravpdcta: Inf. after verb of showing. See c. 5, 10.— 
μισοῦσιν : (Ὁ. 31, 15. 


37. Tae FATHER SPEAKS. 


3. οἵδε οἱ λόγοι: The pronoun as regularly in classic Greek. 
See note on c. 47, f.—"Eyvw . . . κύριον : Isa. 1, ὃ. 4. 

8, ὅταν λέγῃ: As the present is not generic, ὅτε λέγει would be 
correct, but the habit of using ἄν and the subj. with the tempor- 
al conjunctions is too strong for the Hellenist. So ἐάν w. subj. 
is found where we should expect εἰ w. indicative. —aé τοῦ πα- 
τρός--ἀπὸ τοῦ προσώπου τοῦ πατρός. In his last ed. Otto inserts 
τοῦ προσώπου Whenever ἀπό is thus used. 

9. Ποῖόν pou . . . τῶν ποδῶν pou: Isa. 66, 1. 

11. Tas νουμηνίας ... χειρῶν ὑμῶν . .. “AANA... σου: Isa. 1, 
11-15; 58, 6. 7. 

13. ὀφθηναιΞξεφανῆναι : Hence the construction. Comp. c. 27, 
18 and c. 50, 14. 


98, CHRIST SPEAKS. 
2, φθέγγεται : Φϑέγγεσϑαι and φωνεῖν are both ‘utter, but φϑέγ- 
γεσϑαι ‘to reach the ear,’ φωνεῖν ‘to reach the mind.’ See com- 
mentators on Od. 10, 229.—Eyo .. . καλῇ : Isa. 65, 2. 





THE FIRST APOLOGY. C.39. “ 6D 


5. Tov... δικαιώσας pe: Isa. 50, 6-8. 

8. ἐνετράπην : A favorite word in the LXX. 

9. od μὴ αἰσχυνϑῶ : This emphatic form of the negative (οὐ μή) 
is far more common in the LXX and in the N. T. than it is in 
classic Greek. The tendency to exaggeration in the use of an 
adopted language is natural. For Hebrew analogies, see Ewald, 
Lehrbuch, S. 320, a. The fact is that od μή with the aor. subj. 
(very seldom with any other tense) is used as a strong negation 
of the future. The common explanation is, that a verb or phrase 
of fear or apprehension is to be supplied. If this be true, the 
consciousness of it must have been utterly lost, as the expression 
is often used where the notion of fear or apprehension would be 
unnatural to the last degree. The practical limitation to the 
aorist seems to indicate that the expression was originally im- 
perative, (comp. the use of 58 in Hebrew), οὐ being a free nega- 
tive. ‘Nay, let me not be ashamed.’ Afterwards the impera- 
tive notion became fainter. It might seem easier to make οὐ be- 
long to αἰσχυνϑῶ, thus combining objective and subjective nega- 
tives, but it must be remembered that od with the subjunctive 
had died out (except in μὴ οὐ) before this construction came in. 

10. ὅταν A€yn—re λέγει: Comp. Athenag. Suppl. 21, 90: bray 

. dddpnrar, Clem. Alex. Paed. 1, 5, 15: bray gy (bis), 1, 7, 56: 
ὕταν λέγῃ. 

11, Αὐτοὶ . .. χεῖρας. Ἐγὼ . .. μου: Ps. 21,16.18; 3,5. On 
αὐτοί, see Ο. 89, 21. 

14, λάλησαν . . . ἑαυτόν: Ps. 21, 7 sq. λΛαλεῖν in classic 
Greek a familiar word, used seriously in later times.—év χείλε- 
σιν: When the instrument is regarded as the seat of the power 
as well, ἐν may be used in classic Gr., but the very large use of 
it in the LXX is due to the attraction of the Hebrew. 

15.°Arwa: The compound is used here with no special force. 
Notice ‘ which’ in Enelish, leguel in Fr., ὕστις in mod. Gr. 

16, Σιταυρωϑθέντος ... ἑαυτόν: Matt. 27, 39-43.—ds: Is due to Ha- 
gen. Otto now reads “Arwa .. . ὕτι, suggested by Thirlby’s “A 


τι: 
39. THE SPIRIT ITSELF SPEAKS. 


1. λαλῇ : C. 98, 14. 
9 Ἐκ γὰρ Σιὼν . .. πολεμεῖν : Isa. 2, 3. 4. 


170 NOTES. 


3. ἐξελεύσεται ΞΞέξεισι. 

4. λαόν: C. 33, 22. 

6. οὐ ph λήψονται---οὐ μὴ λάβωσι. Οὐ μή W. fut. ind. is most fre- 
quently used in the second person as a strong imperative. Here 
it is employed as a strong prediction. The combination is com- 
monly explained as an interrogative, and οὐ is made to negative 
the μή. This theory of Elmsley’s would require οὐ — οὐ, as in 
Xen. Hell. 5, 2, 23. A more simple explanation regards οὐ and 
μή as both belonging to the future (Goodwin). But satisfactory 
examples of the fut. ind. with μή in an imperative sense are rare. 
Perhaps it may be best to consider οὐ as ‘Nay! (see note on c, 
38, 9), and μή as an interrogative expecting a negative answer. 

7. μάθωσιν ... πολεμεῖν : When verbs of perception become 
verbs of creation (verbs of will and power), they take the inf. 
Tr. ‘to, ‘how to.’ So διδάσκειν w. inf. c. 50, 34. 

8. ὅτι . .. πεισϑῆναι: C. 8, 8. 

9, δεκαδύοΞεδώδεκα: LXX, N. Τ. Harnack (Ep. Barnab. 9, 3) 
explains the absence of Paul on the ground of the typical char- 
acter of the number 12. Hardly necessary. 

10. καὶ οὗτοι: Jigue, ‘and that.’ — ἰδιῶται: ‘ Unprofessional 
men,’ explained by λαλεῖν μὴ δυνάμενοι, ‘no rhetoricians.’ On μή 
see c. 5,4. Otto cites Orig. c. Cels. 8,47: οὐ πιϑανὸν οὔτε τοὺς 
Ἰησοῦ ἀποστόλους, ἄνδρας ἀγραμμάτους Kai ἰδιώτας, ἄλλῳ τινὶ τεϑαρ- 
ρηκέναι πρὸς τὸ καταγγεῖλαι τοῖς ἀνϑρώποις τὸν Χριστιανισμὸν ἢ τῇ 
δοθείσῃ αὐτοῖς δυνάμει. 

12, διδάξαι: Free use of infinitive=didazorrec, c. 15, 24. 

13. ἀλληλοφόνται: See c. 14,15. A Justinian word.—qodevod- 
μεν τοὺς ἐχθρούς : The acc. construction is chiefly later. 

14. ψεύδεσθαι : C. 8, ὃ. 

15. ἡδέως : With ἀποϑνήσκομεν. 

10. Δυνατὸν ... ἦν: C. 12, 40. és 

17. Ἢ γλῶσσ᾽. .. ἀνώμοτος : Eur. Hippol. 607. The editions 
have ὀμώμοχ᾽, ἡς Cicero’s version (Off. 8, 29, 108) runs: Luravi 
lingua, mentem iniuratam gero. One of the most notorious and 
best-abused verses in Greek scenic poetry. Comp. Ar. Ran. 102 al. 

18. Τελοῖον ἦν δή: “He δή, which some editors read for ἤδη, is 
ungrammatical. The subj. can not be used to assert. “Hy, ‘it 
were,’ as above. So also Otto, at last. 


THE FIRST APOLOGY. 6. 40. 171 


19. συντιθεμένους καὶ καταλεγομένους : ‘ Who take the military 
oath (sacramentum) and are enrolled.’ The editors quote Ter- 
tull. De Coron. 11: Credimusne humanum sacramentum divino su- 
perduci licere et in alium dominum respondere post Christum et 
elverare patrem ac matrem et omnem provimum, quos et 
lex honorari et post deum diligt praecepit? Suet. Calig. 15: De 
sororibus auctor fuit ut omnibus sacramentis adiceretur: Neque 
me liberosque meos cariores habebo quam Gaium et 
sorores. 

21. μηδὲν ἄφθαρτον : ‘Although.’ Μηδέν is normal, because it 
is in an infinitive sentence. 

23. ἐρῶντας : ‘Enamored.’ Comp. c. 1, 2. 


40. ADVENT OF CHRIST FORETOLD. 


1. περὶ τῶν κηρυξάντων : Paul had set the example of taking 
these words in a mystic sense, as Grabe observes. Comp. Rom. 
10, 18. 

5. Ἡμέρᾳ . . . ὁδόν : Ps. 19, 2 foll. 

10. ἀγαλλιάσεται: A favorite word in the LXX (=>*5), not 
used in classic Greek. See the definition of ἀγαλλίασις in Clem. 
Alex. Strom. 6, 12, 99. 

11. γίγας : Christ. See c. 54,41 and D.c.T.69. Comp. Am- 
brose: Procedit e thalamo suo, | pudoris aula regia, geminae gigas 
substantiae, | alacris ut currat viam, and Latin Hymns, p. 227, 
note.—déds γίγας: Otto reads against the MSS., ἰσχυρὸς ὡς y., and 
comp. c. 54, 41. 

13. ἔχον . . . λελογίσμεθα : The inf. ἔχειν is not necessary. See 
c. 8, 1.---ἔχον . . . οἰκείως : ‘Appropriate.’ “Exe w. adverb orig- 
inally of condition, afterwards of character also. 

18. συνέλευσιν : On this group, see cc. 26,1; 43, 16. 

19. ἐκ παντὸς γένους : See 6. 1, 5. 

21. οἱ δαίμονες : Supposed to be indicated in οἱ ἄρχοντες below. 

22, ὅσον: OC. 4, 3.— én’ αὐτοῖς : C. 8, 1. 

24, μετάνοιαν : C. 28, 9.--πρὶν ἐλθεῖν : C. 4, 13. 

25. Eipyvrar: Sc. οἱ λόγοι.---οὕτως : See note on οἵδε, Ο. 47, 4.— 
Μακάριος .. . αὐτόν : Ps. 1 and 2. 

28, ἀλλ᾽ ἤ: The restrictive ἀλλ᾽ ἤ (which is used everywhere 
in prose) occurs after negative clauses or equivalents. Madvig 


172 NOTES. 


and others write ἄλλ᾽ ἤξξάλλο ἤ. This may have been the origin 
of the turn, but the consciousness of it is lost, as is shown by Pla- 
to, Phaedo, 81 B: μηδὲν ἄλλο ἀλλ᾽ 9. Add 1,c.83 A; Apol.33 B; 
Dem. [25, 68]; and 87,53. For later writers, see 2 Cor. 1, 13; 
Theoph. ad Autolyc. 2, 18, 24; Clem. Alex. Strom. 1,19, 96. 
᾿Αλλ᾽ ἤ occurs frequently in the LXX; Winer says, ‘hin und 
wieder.’ 

31. τὸν καρπὸν αὐτοῦ: C. 59, 22. 

33. ὡσεί: The consciousness of condition is lost. ‘As it were.’ 

37. Ἵνα τί: The ellipsis γένηται is commonly supplied. As 
the consciousness of ellipsis faded out, wari was written as one 
word. Comp. δηλονότι, μηδόλως, ¢. 29,8. In the Vulgate we find 
ἵνα τί Sometimes literally translated by wt quid, Ps. 10,1; 84, 1. 
See Latin Hymns, p.119: Ut quid, homo, extolleris ὃ--- ἐφρύαξαν : 
The active is confined to the LXX. 

38. καινά: ‘Strange things.’ The ordinary reading is κενά, 
but καινά occurs in eight MSS. of the LXX. 

43, ἐκμυκτηριεῖ : A drastic expression, which evidently belongs 
to popular speech. The simple μυκτηρίζειν is repeatedly used in 
the LXX. The compound ἐκμ. occurs also 2 K. 19, 21; Ps. 34, 
19. Clem. Rom. Ep. ad Cor. 1,39: χλευάζουσιν ἡμᾶς καὶ μυκτηρί- 
ζου σι.---ἐν ὀργῇ -- - καὶ ἐν τῷ θυμῷ : Greg. Naz. gives the familiar 
distinction: ϑυμὸς μέν ἐστιν ἀϑρύος ζέσις φρενός, | ὀργὴ δὲ ϑυμὸς 
ἐμμένων. [Plato] Deff. 415 E: ϑυμὸς ὁρμὴ βίαιος ἄνευ λογισμοῦ, 
ὀργὴ παράκλησις τοῦ ϑυμικοῦ εἰς τὸ τιμωρεῖσϑαι. 

47, πρός με: The only common combination of a monosyllabic 
preposition with the enclitic personal pronoun. 

48, Αἴτησαι: See c. 15, 33. 

50. ἐν ῥάβδῳ : Ἔν is a Hebraism. Comp. c. 38, 14. 

51. βασιλεῖς : The sign of the vocative, ὦ, is not omitted in 
classical Greek prose except under especial pressure. — παιδεύ- 
θητε: In this sense LXX, N. T., Patres. It is an intensification 
of the Greek παιδεία as defined in [Plat.] Deff. 416: παιδεία δύνα- 
μις ϑεραπευτικὴ ψυχῆς. 


41. CRUCIFIXION FORETOLD. 


4. "Αισατε ... ξύλου: 1 Chron. 16, 23. 25-81; Ps. 96, 1.2, 4-10. 
8. aivos: C. 13, δ. 


THE FIRST APOLOGY. C. 42, 43. £73 


13. μὴ σαλευθήτω : Μή with the aor. imper. of the third person 
is much more common than the phraseology of some grammars 
would lead one to suppose. Notice the mass of aorists. 

14. ὁ κύριος... ξύλου : Justin charged the Jews with erasing 
this verse, Dial. c. T. 73. It does not appear either in the LXX 
or in the Hebrew. Comp. Ep. Barnab. 8: ἡ βασιλεία τοῦ Ἰησοῦ 
ἐπὶ τῷ ξύλῳ, and Fulgentius, in Vexilla Regis prodeunt (L. H. p. 
66): Regnabit a ligno Deus. 


42, Past TENSE FOR FUTURE. 


1. τὰ μέλλοντα γίνεσθαι: C. 19, 31. 

2. ὡς ἤδη γενόμενα : C. 4, 18. 

3. ἀπολογίαν : ‘That the circumstances may afford no excuse’ 
for misinterpreting them (Trollope). 

5. προλέγει: The LXX often use an aorist where we translate 
the Hebrew by a future. The Hebrew has no future, no preter- 
ite in the strict sense, only a status actionis, a tense of duration, 
a tense of attainment. 

0. ἐνατενίσατε : ᾿Ατενίζω is used only in late prose, and there 
very often. Notice the tendency to exaggeration.—r@ vot: Hel- 
lenistic for νῷ. 

7. χιλίοις καὶ πεντακοσίοις : Of course a mistake. It is unneces- 
sary to try to save Justin. See note onc. 81, 11. " On the dative, 
gee. i215 18; 

8. πρὶν 4: C. 4, 13. 

9. καίΞξεκαίτοι : Which Ashton desiderates. 

11. καθ᾽ ἡμᾶς : ‘Our.’ 

18. ἐπὶ τοῖς . .. κηρυχθεῖσιν : Familiar use of ἐπί w. dat. as the 
‘ground of emotion.’ 


43. DocTRINE OF HUMAN RESPONSIBILITY. 


1. προλελεγμένων : More commonly, προειρημένων. 

2, καθ᾽ εἱμαρμένης ἀνάγκην : Ἢ εἱμαρμένη commonly without a 
substantive ; μοῖρα is usually supplied by the grammarians, ἡμέρα 
would also be natural. At any rate, the ellipsis with the femi- 
nine gender is often vague. Tatian (c. 8) is very severe on the 
εἱμαρμένη, for which see Diog. Laert. 7, 149. 

ὃ. ἐκ TOU προειπεῖν mpoeyvacpeva: ‘Because of the prediction 


174 NOTES. 


of things foreknown.’ Observe that προεγνωσμένα means both 
‘foreknown’ and ‘ foreordained.’ 

4, διαλύομεν : Rhetorical and lively use of the present for the 
future, perhaps too rhetorical and lively for Justin, who regular- 
ly uses the fut., which Otto has restored in his last ed. Comp. 
cc. 23,16; 30,5; 42,4; 52,16; 53,22; 54,16; 61,2. - For the 
word, see B 5, 4: καὶ τοῦτο διαλύσω, Athenag. Suppl. 11, 47: 
τῶν τοὺς συλλογισμοὺς ἀναλυόντων Kai τὰς ἀμφιβολίας διαλνυόντων. 
-- τὰς τιμωρίας καὶ τὰς κολάσεις : See c. 3, 4. 

6. ἑκάστου : Thirlby’s ἑκάστῳ would be more elegant. Notice 
the position, c. 44, 85: κατ᾽ ἀξίαν τῶν πράξεων ἕκαστον ἀμείψεσϑαι 
κτὲ.---ἀποδίδοσϑαι . . . μαθόντες Ξεὕτι ἀποδίδονται μ. 

7. καὶ ἀληθὲς ἀποφαινόμεθα : ‘Having learned, we also maintain 
that it is true.’ 

8. οὐδὲ τὸ ἐφ᾽ ἡμῖν ἔστιν ὅλως : I have restored the normal οὐδέ 
for the MSS. οὔτε. A solitary οὔτε can be due only to anacolu- 
thon (want of sequence), which were unnatural here. On ἐφ᾽ 
ἡμῖν, see c. 8,1; explained by προαίρεσις ἐλευθέρα below. With 
ὅλως Comp. μηδόλως, A 29, 10. 

9. τόνδε τινὰ . . . καὶ τόνδε: Instead of τὸν μὲν... τὸν δέ: τινὰ 
serves to generalize. So Origen c. Cels. 1, 25: τάδε τινὰ ἢ τάδε: 
2,18: τόνδε μὲν. :. τόνδε δέ; 6,53: rade μὲν... rade δέ. Comp. 
also B 7, 30. 

10. οὔτ᾽ ἐκεῖνος : So for the MS. οὐδ᾽, as above. 

11. προαιρέσει : Προαίρεσις is the antithesis of ἀνάγκη, Isocr. 1, 
10. 

14. κατορθοῖ καὶ σφάλλεται : Familiar opposites. Comp. Thue. 
2, 60: πόλιν ὀρϑουμένην . . . σφαλλομένην. --- τὴν μετέλευσιν ποιού- 
μενον : The traditional transl., 2 contraria transire, is incorrect. 
‘Going after, ‘pursuing.’ See c.1,9. M. not in Passow; falsely 
transl. in Sophocles’s Lex., ‘ persecution.’ The group is late. Sce 
c. 26-41. 

16. ἢ φαῦλον ἢ σπουδαῖον : C. 2, 4. 

18. οὐδ᾽ οἱ μὲν ἦσαν : “Avy may be supplied from the foregoing 
clause, or it may have dropped out after ἧσαν, a common acci- 
dent. 

19. φαύλων : Otto now reads ayaS av καὶ φαύλων, which seems 
to be required by the context. 


THE FIRST APOLOGY. C. 44. 875 


20. πράττουσαν ἂν amopawoipeda: The MSS. have ἀποφαινόμε- 
Sa. I have restored, with Sylburg, the optative to match δόξαι 
below, and inserted dy. See note on 1.18. The unreal con- 
ditional sometimes runs into the ideal, c. 19, 9.---τὸ προειρημένον : 
C. 28. 

21, οὐδέν ἐστιν ἀρετή : Comp. Origen c. Cels. 4, 3: ἀρετῆς μὲν 
ἐὰν ἀνέλῃς τὸ ἑκούσιον, ἀνεῖλες αὐτῆς Kai τὴν οὐσίαν. 

23. ἥπερ: C. 12, 98.---ὁ ἀληθὴς λόγος : C. 3, 4. 

24, εἱμαρμένην . - - ταύτην: Ταύτην attracted from: τοῦτο. See 
cc. 3,8; 13,5. The only inevitable fate is the due reward of 
those who choose the good and those who choose the evil. 

25. τοῖς ὁμοίως : Sc. ἐκλεγομένοις. Sylb. and Ashton improve 
the position by reading ὁμοίως τοῖς. 

27, οἷον: ‘As for instance.’—pndev δυνάμενα: C. 9,4. Below, 
ov δυνάμενος. 

28, οὐδὲ yap qv... οὐδ᾽... ἐτύγχανεν : On the omission of 
av, see c. 12, 40. 

30. τοῦτο γενόμενος : Sc. ἀγαϑός. 

32. ἕτερον παρ᾽ ὅ: Comp. c. 19, 19. 


44, Tuts DocTRINE THE DOCTRINE OF THE PROPHETS. 


2. τῷ πρώτῳ πλασθέντι ἀνθρώπῳ: Adam is often called the ‘ pro- 
toplast.’ Ambrose (L. H. p. 24): Aperiens paradisum | quem pro- 
toplastus clauserat. 

4, ᾿Ιδοὺ . . . ἀγαθόν: Deut. 30, 15.19 (slightly altered). These 
are not the words of God to Adam, but the language of Moses 
to the Israelites. But Justin explains with these words the 
command given to Adam, Gen. 2, 16.17 (Ashton). Near enough 
for Justin. 

G. ὡς ἀπὸ τοῦ πατρός: (Ὁ. 37,8. Otto reads we ἀπὸ προσώπου τ. π. 

7. Λούσασθε . .. ἐλάλησε ταῦτα : Isa. 1, 10 foll. 

8. μάθετε καλὸν ποιεῖν : C. 39, 7. 

10. οὐ λέγει: ‘Does not mean.’ 

90. ἀπαλλασσούσης : ‘Leaving off,’ ‘that leaves off’ (intrans.). 

22, Αἰτία ... ἀναίτιος : Plato, De Republ. 10, 617 E: quoted 
at every turn. See Lucian, Merc. Cond. 5. f.; Max. Tyr. 41, 5; 
Clem. Alex. Paedag. 1, 8,69; Strom. 5,14, 187; Arnob. 2, 64. 

24, καὶ πάντων: Adco omnibus. 

K 


176 NOTES. 


27, τὰς ἀφορμάς : ᾿Αφορμή, ‘the start, often ‘the capital’ A 
common notion that the Greek poets and philosophers traded 
on borrowed capital. See c. 59. 

29, σπέρματα ἀληθείας : On the doctrine of the λόγος σπερμα- 
τικός, see the Introd, xxxyii., and comp. B 13, 10. — ἐλέγχονται 
. + + μὴ ἀκριβῶς νοήσαντες : On the participle, see c. 3,3. On the 
negative, c. 9, 4. 

30. αὐτοὶ ἑαυτοῖς: The nom. or acc. of the intensive (αὐτός) is 
often used with the reflexive when there is special stress on the 
strangeness of the action. 

31. 8 φαμεν: Like the Latin guod dicimus of coincident action. 
‘In that we say (in saying), we do not mean.’ See Xen. Oec, 15, 
6; An. 5, 5, 20. 22; 6, 1,29; Hier. 6,12, and for this age, Clem. 
Rom. 2 Cor. 2,2,1. Davis's ore is natural, but not necessary. 

35. παρ᾽ αὐτῶν xré.: So the MSS. But I am unable to make 
any satisfactory sense out of the passage, nor are the emenda- 
tions proposed convincing. By reading with Maran αὐτῷ, trans- 
posing μέλλοντα, and beginning the apodosis with καὶ τὰ παρ᾽ αὐ- 
τοῦ, the difficulty would be relieved. Thus: δόγματος ὄντος παρ᾽ 
αὐτῷ κατ᾽ ἀξίαν τῶν πράξεων ἕκαστον ἀμείψεσϑαι (on the fut., see c. 
2,17) τῶν ἀνθρώπων, καὶ τὰ παρ᾽ αὐτοῦ κατ᾽ ἀξίαν τῶν πραττομένωλ' 
μέλλοντα ἀπαντήσεσϑαι. .. προλέγει. ‘And as it is decreed 
with Him (in His high chancery) that He shall requite each 
man according to the desert of his actions, [so] He also fore- 
tells what is going to befall [them] from Him according to the 
desert of that which is done.’ The system of rewards and pun- 
ishments is fixed; the rewards and punishments themselves are 
foretold, but the subjects are determined by men’s own behavior. 
Otto reads παρ᾽ αὐτόν, with which he connects μέλλοντα. 

38, cis ἐπίστασιν: I have ventured to substitute this familiar 
word for ἐπίτασιν, which is supposed to mean here ἐπίτασιν νοῦ, 
animi attentionem. Polybius uses ἐπίστασις, ‘ pause,’ ‘ consider- 
ation,’ ‘attention,’ in such combinations as ἐπίστασις καὶ Sewpia 
(6, 3, 4); ἄξιος ἐπιστάσεως καὶ ζήλου (11, 2, 4); ἄγειν τινα εἰς 
ἐπίστασιν (9,22, 7; 10, 40, 4). Aristotle, Met..13, 2, 19 : ἔχει 
ἐπίστασιν, ‘gives us pause,’ ‘excites attention.’ So Justin him- 
self, Dial. c. T. 28: ἄξιον ἐπιστάσεως. This correction has been 
anticipated by Otto (1876). 


THE -KIRSE APOLOGY. Ὁ. 45. 77 


89. μέλον ἐστίν : Ο. 3,4. Comp. Plat. Lege. 6, 766 C. 

41. θάνατος ὡρίσϑη κατὰ τῶν . . . ἀναγ.: Comp. c. 45,17. Otto 
cites the law in Τὰ]. Paull. Sententt. receptt. lib. 5, tit. 21, n. 3: 
Qui de salute principis vel de summa rei publicae mathematicos, 
hariolos, haruspices, vaticinatores consulit cum eo qui responderit 
capite punitur . . . Non tantum divinatione quis, sed ipsa scientia 
eiusque libris melius fecerit abstinere.—Yortdéorov: C. 20, 1. 

49, Σιβύλλης : C. 20, 1. 

45, διὰ τοῦ φόβου: Contrast διὰ τὸν φόβον, c. 29, 14.---ἐντυγχά- 
νοντας : C. 14, 2. 

44, αὐτοῖς: Lpsis. 

45, κατέχωσιν : On the sequence, see c. 83, 8. 

47, καὶ tpiv: See Athenag. Suppl. 9, 35. 

48, εὐάρεστα: The contents, τὰ ἐνόντα. --- φανήσεσθαι: On the 
inf., see c. 5, 11.—Kav: C. 2, 8. 

49, κερδήσαντες ἐσόμεθα : This periphrastic form, fut. with aor. 
part., is not common in Attic. The notion of attainment is more 
clearly brought out than it can be by the fut. ind., which answers 
for continuance and attainment both. Hence, κατακανόντες is 
perhaps better than κατακεκονότες in the disputed passage, Xen. 
An. 7, 6,36, where coincident action would be more elegant. No 
such refinement, however, is to be admitted for a Hellenistic 
writer. Comp. c. 3, 4. 


45. CHrist’s THRONING IN HEAVEN FORETOLD. 


1. ἀνάγειν: So Thirlby. Comp. Dial. c. T. 32: καὶ τὸν κύριον 
πάντων πατέρα ἀνάγοντα αὐτόν. The MSS. have ἀγαγεῖν. The 
aor. is rarely combined with μέλλω, c. 19, 91, Otto now returns 
to ἀγαγεῖν, as εἰς τὸν οὐρανόν gives the upward motion, but comp. 
c. 42,13: ἀν ελϑὼν εἰς οὐρανόν. 

3. κατέχειν : ‘Keep him’ there. Comp. 2 Thess. 2, 0. 7.--ἰως 
av πατάξῃ: The subj. after the historical tense ἔμελλε is all the 
more natural, as the time is not yet. See c. 33,8. On the tense 
c. 82, 3. 

6. μηδέπω : Where we should expect in classic Greek οὐδέπω. 
- ἐκπύρωσιν: So Billius for the ἐπικύρωσιν, ‘confirmation,’ ‘ con- 
summation,’ of the MSS.; an almost certain emendation. See 
26-20; 12-557, 1: 00,23 B 7, 12, 


178 NOTES. 


8, Εἶπεν... ἐγέννησά σε: Ps. 109, 1-3. 

17. καί, καίπερ : Kai inserted at Thirlby’s suggestion. A more 
elegant writer than Justin would have omitted the καίπερ, and 
trusted to the context for the adversative sense. See c. 7, 7.— 
κατὰ τῶν διδασκόντων : Comp. c. 44, 41. 

19. Ei δὲ καὶ ὑμεῖς .. . ἐντεύξεσθε: Kai with ὑμεῖς. Comp. c. 
2,10. On the fut. ind., see c. 8, 17. 

90. τοῖσδε τοῖς λόγοις : See c. 47, 4.--- οὐ πλέον τι : Litotes. 


91, ὡς προέφημεν : C. 9, 17. 


46. ΤῊΝ Worp IN THE WORLD BEFORE CHRIST IS CHRIST. 


1. ἀλογισταίνοντες : A Justinian word. — ἀποτροπήν : * Perver- 
sion.’ Thirlby proposes ἀνατροπήν, ‘refutation.’ 

2. πρὸ ἐτῶν ἑκατὸν πεντήκοντα : According to many, round num- 
bers, in which Justin deals too largely. Some have seen in this 
passage the exact date of the Apology, 147 A.D., Rome’s ninth 
centennial, and the year of the promotion of M. Aurelius to be 
the colleague of Antoninus Pius. The combination πρό w. gen. 
for ‘ago,’ ‘since,’ is post-classic. 

3. γεγεννῆσϑαι : Γ΄ depends on λέγειν, λέγειν ON εἴπωσι, for which 
see 6. 12, 99.---Οἰπὶ Kvpnviov: C. 13, 15. 

4, ὕστερον χρόνοις : ‘ Long afterward,’ for χρόνοις ὕστερον (Otto). 

0. ὡς ἀνευθύνων ὄντων κτέ.: Asif we said that all men who lived 
before his time were irresponsible. See c. 4, 18. 

7. φθάσαντες . . . λυσόμεθα: See note on c. 12, 38. Λυσόμεϑα 
for AvowpeSa With Otto. See c. 43, 4 (note). 

8. εἶναι ἐδιδάχθημεν : Εἶναι instead of ὄτι and finite verb. See 
c. 12, 17.---προεμηνύσαμεν . . . ὄντα: Μηνύω as a verb of showing 
often takes the participle. 

10. of μετὰ λόγου βιώσαντες : Justin’s liberality in this whole 
passage has given great offence to some, and has been elaborate- 
ly explained away by others.—kav=kel. 

11. οἷον : C. 43, 27.—Xwxparys: Honorably mentioned above. 
-- Ἡράκλειτος : Justin’s evident admiration for Heraclitus is in 
striking contrast to the flippancies of the time. Tatian does 
not share his master’s respect for the great thinker. See Or. 
ad Gr. 3. 


12. ἐν βαρβάροις : C. 5, 16. 


THE FIRSTAPOLOGY. C. 47. 179 


13. ᾿Ανανίας καὶ ᾿Αζαρίας καὶ Μισαήλ: More familiar as Sha- 
drach, Abednego, and Meshach, Dan. 1, 7 (the three holy chil- 
dren). Comp. Clem. Rom. 1 Ep. ad Cor. 1, 45. 

14, καταλέγειν : ‘To go through the whole list.’—paxpév: ‘ Te- 
dious.’ 

15. εἶναι : Below, c. 47, 15, ἐπίσταμαι takes ὅτι. See c. 5, 10.— 
παραιτούμεϑα : CU. 2, 3.— προγενόμενοι : Before Christ.—"Qote ... 
ἦσαν : C. 5, 8. | 

18. βιοῦντες : See c. 16, 45.—Xprotiavoi . . . ὑπάρχουσιν : Maran 
has toiled over this unguarded expression of Justin. 

19. Av ἥν δ᾽ αἰτίαν διὰ δυνάμεως : C. 23, 11. 

22, σταυρωΐξεὶς ἀποθανών : Read with Otto (1876) στ. καὶ ἀποϑα- 
νών. Comp. ο. 42, 12.---ὠΑἀνελήλυθεν : Notice the change of tense. 
The perfect of the resulting condition. 

23. τοσούτων : Here, ‘all.’ 

26. χωρήσομεν: So with Otto for χωρήσωμεν, the imperative 
subjunctive. 


47. DESOLATION OF JUDEA PREDICTED. 

3. ὡς ἀπὸ προσώπου : C. 36, 1. 

4. λαῶν: C. 33, 22. 

5. οἵδε: In classic usage οὗτος ordinarily refers to what goes 
before, ὅδε to what follows. Justin uses οὗτος indifferently. But 
notice even for the classic time that this pair of contrasts is oft- 
en crossed by another. Οὗτος is the pronoun of the second per- 
son, ὅδε of the first; and again, first and second persons shift ac- 
cording to the point of view, as ἥδε ἡ χείρ, ‘this hand of mine, 
αὕτη ἡ χείρ, ‘this hand which I offer you.’ This extreme mobil- 
ity was supplemented by gesture. “Ode gives dramatic coloring 
to style. _ Notice the frequent use of it in the vivid narrative of 
Herodotus.—Eyevyon . . . σφόδρα : Isa. 64, 10-12. 

9. ὅτι ἠρήμωτο: No change is necessary. The pluperfect from 
the time of the prophecy. “Oru, see c. 8, 7. 

10. γενήσεσβαι: So I write for γεγενῆσϑαι. Maran defends the 
perfect because a past tense was used in the prophecy. Comp. 
Ὁ. 42. 

19, περὶ τοῦ μὴ ἐπιτραπήσεσθαι : ‘Concerning (the statement 
that) no one shall be permitted,’ etc. The fut. inf. with the ar- 


180 NOTES. 


ticle is always a substantivized oratio obliqua in classic Creek. 
Comp. ¢. 10, 14.---μηδένα αὐτῶν : Sc. τῶν ᾿Ιουδαίων. 

13. Ἢ yj... αὐτῇ: Isa. 1,7; Jer. ὅθ, 3 (comp. 2, 15). 

14. ddyovrar: For ἔδονται, the classic fut. of éoSiw. 

15. Ὅτι δὲ φυλάσσεται κτέ.: See Tertull. Apol. c. 21; Euseb. 
H. E. 4, 6 (Otto). 

16, ὅπως μηδεὶς . . . γένηται: C.11, 7. On the aor. c. 4, 3.— 
θάνατος ... ὥρισται: Cc. 44,17; 45, 17. 


48, PREDICTIONS OF CuRist’s WORK AND DEATH. 

2. 6 ἡμέτερος Χριστός: A favorite expression arising from the 
antagonism to the Jewish ideal of the Messiah. So often in the 
Dial. with Trypho. 

3. τῶν λελεγμένων : C. 43, 1. 

4, Τῇ παρουσίᾳ ... περιπατήσουσιν : Isa. 85,4—6. Comp. Matt. 
11, ὅ.--- τρανή: A poetic word in the classic time, often used in 
Orig. c. Cels. 

a. On te: On zz, see ce. 21, 26. 

8. γενομένων ἄκτων : “Akrwy is Casaubon’s convincing conject- 
ure for αὐτῷ See Ὁ: 35, 26. 

9. ἀναιρεϑησόμενος : C. 46, 9. 

11. Ἴδε. .. ἐκ τοῦ μέσου : Isa. 57, 1 foll. 

14. καὶ ἔσται ἐν εἰρήνη " 4 ταφὴ κτέ.: This is Justin’s punctu- 
ation. See Dial. c. T. cc. 97. 98. Commonly ἐν εἰρήνῃ ἡ ταφὴ 
αὐτοῦ " ἤρται (Otto). 


49. His REJECTION BY THE JEWS FORETOLD. 

1. Kai πάλιν : Sc. ἀκούσατε (c. 48, 3). — of οὐ προσδοκήσαντες: 
On the neg. c. 14, 16. 

2. λαοὶ τῶν ἐθνῶν: C. 33, 22. — προσκυνήσουσιν αὐτόν: C. 16, 
22. 

4, wapayevouevov—vray παραγένηται. 

5. ὡς ἀπὸ προσώπου : C. 36, 1.—Hioi δὲ οὗτοι: C. 47, 4. 

6. “Epdavas .. . ἐναντίον μου: Isa. 65, 1. 3. — εὑρέδβην τοῖς μὴ 
ζητοῦσιν : See c. 27,18. This construction of the aor. pass. is not 
unwarranted in classic prose. 

7. ἔϑνει οἵ: Construction according to the sense. 

11. Ἰουδαῖοι. .. ἔχοντε:: ‘ Although they had.’ The parti- 


THE, ELESP APOLOGY. C. 50; 181 


ciple without the article is seldom equivalent to the simple 
identifying relative, but generally conveys a notion of cause, 
condition, opposition, or the like. See A 1,7. 

13. παραγενόμενον : So I read with Sylburg, and connect with 
ἠγνόησαν, as above. The MSS. have παραγενησόμενον, which is 
awkward.—rapexpyoavto: Not an Attic word. ‘Abused,’ here 
—‘maltreated.’ Clem. Alex. Paed. 2, 1,9; Constt. Apostt. 6, 10. 
Billius thinks that Justin uses it for διεχρήσ. 

14, μηδέποτε μηδὲν ἀκούσαντες --εἰ καὶ μηδὲν ἤκουσαν. 

15. μέχρις οὗ : C.8, 19. 

18. ἀπετάξαντο: A late expression.—t@ ἀγεννήτῳ - . . ἀνέθηκαν : 
The Apostolic Constitutions give as the formula in the case of 
candidates for baptism (8, 6): ἑαυτοὺς τῷ μόνῳ ἀγεννήτῳ Sep διὰ 
τοῦ Χριστοῦ αὐτοῦ παράϑεσϑε. See note on c. 14, 9. 

19. ἑαυτοὺς ἀνέθηκαν: C. 14, 12. 

99. λεχθησόμενα: C. 33, 1. 

21. elev: Justin does not use the optative much in oratio obli- 
qua, and here, as in Οὐ, 26, 21, he treats it.as a future. 

23. Bpaxveras: A Justinian word, B 9, 6.— Οὐαὶ. .. γλυκύ: 
Isa. 5, 20. 


50. Curist’s HUMILIATION FORETOLD. 

2, ἀτιμασθῆναι ὑπέμεινε: Comp. Ep. Barnab. 5, 1. 5. 6; Clem. 
Rom. 2 Ep. ad Cor. 1,2; Dial. ¢.T. 121. 

4, ’AvS av... ἐξιλάσεται : Isa. 53, 12. 

7. δε yap συνήσουσι : Isa. 52, 13-15. 

8, Ὃν τρόπον : C. 4, 22. 

10. θαυμάσονται: Even with living beings the Attic inclines 
Lome rules: 56 Ὁ. 3, 4. 

11. οἷς ΞΞοὗτοι οἷς. 

12. ὄψονται: Inserted by Otto upon Thirlby’s suggestion. 
See the LXX and Justin himself, Dial. c. T. cc. 18. 118. 

13. Κύριε. . . ἤρθη: Isa. 53, 1-8. 

15. ὡς παιδίον : Justin understands this to refer to the subject 
of ἀνηγγείλαμεν. See Dial. c. T. 42. 

18. παρὰ τοὺς ἀνθρώπους : (Ὁ. 19, 19. 

19. εἰδὼς φέρειν : C. 26, 20. 

29, Αὐτός : C. 33, 21. 


182 NOTES. 


24, παιδεία : See ο. 40, δ1.-- εἰρήνης : The LXX and Justin (Ὁ. 
c. T. 18) add ἡμῶν. 

31. Mera . . . ἀπέστησαν: Not so the canonical Gospels 
(Otto). 

33. ἐκ νεκρῶν .. - διδάξαντος : Comp. Luke 24, 25 sq. 

34. ὀφθέντος αὐτοῖς : C. 37, 19, 

35. προείρητο γενησόμενα : For verbs of saying as verbs of show- 
ing with participle, see c. 33,1. More natural would be we y.— 
kat... ἐδίδαξαν : Comp. Acts 1,8.9; 2, 3. 

36. ἀνερχόμενον : Of actual perception, c. 19, 9. 

38. πᾶν γένος ἀνθρώπων : C. 1, 5. 

39. προσηγορεύθησαν : The forms of this compound of ἀγορεύω 
are more freely admitted in all stages. See c. 3, 5. 


51. THE MAJEsty oF CHRIST. 


1. Ἵνα δὲ μηνύσῃ : On the subj., see c. 33, 8. 

2. ἀνεκδιήγητον .. . τὸ γένος : Predicative position. ‘Av. occurs 
2 Cor. 9,15; Clem. Rom. 1 Ep. ad Cor. 20, 5; 49, 3; Athenag. 
Suppl. 10, 838; Theophil. ad Autol. 1, 3. 

3. Τὴν γενεὰν . . . παρεδόθη : Isa. 53, 8-12. 

4, “Οτιξεφιοά, as cc. 42,6; 47,1; 48,1; 49,19; 50,1 (Otto). 

9. δῶτε: Sc. αὐτόν. The form δῶται = δοϑῇ, a monstrosity, is 
found in MSS. of the LXX. 

19. ”"Apate ... δυνατός : Ps. 23, 7. 8. 

24, ᾿Ἰδοὺ. . . αὐτῷ : Daniel (not Jeremiah), 7, 18. Comp. Matt. 
25, 31. 


52. SuRE WorpD OF PROPHECY. 


On the subject of this chapter, comp. Ep. Barnab. 1, 6; The- 
ophil. ad Autol. 1, 14. 

1. ἀπεδείκνυμεν . . . προκεκηρύχθαι : C. 30 foll. Otto now reads 
az ¢ deixvupev for the MS. azvo6d. On the inf., see c. 3, 3. 

2. πρὶν q: C. 4, 13. 

4, πίστιν ἔχειν ὡς . . . γενησομένων: C. 23, 12. 

5.°Ov γὰρ τρόπον : C. 4, 22. 

0. τὰ λείποντα: C. 32, 30. 

7. ἀπιστῆται: The MSS. ἀπιστεῖται.---ἀποβήσονται : C. 3, 3. 

10. ὅταν. .. ὅτε: The former indefinite, the latter relative, 


THE FIRST APOLOGY. C. 53. 183 


modifying bray. — οὐρανῶν : C. 16, 32. — pera τῆς ἀγγελικῆς αὐτοῦ 
στρατιᾶς : See c. 6, 7. 

19. τῶν μὲν ἀξίων : Sc. τὰ σώματα, dependent on ἐνδύσεις. On 
the absolute use of ἀξίων, see c. 10, 9. 

15. προειρήσεται γενησόμενα: Participle for inf. See c. 50, 
30. 

16. “Eppéey: The usual form is ἐρρήϑη. 

11. Συναχθήσεται ... αὐτῷ: Mixed. &.... ἀναφυήσονται, Ezek. 
θεν ἡ foll.; nat πᾶν τ. . αὐτῷ; Isa. 45, 38. Comp. Rom. 14, 11. 

20. γενέσϑαι μέλλουσιν : On the aor., see c.19, 81, Justin prob- 
ably wrote γενήσεσϑαι. 

22, Ὃ σκώληξ αὐτῶν... σβεσθήσεται: Isa. 66,24. Add of. to 
Veitch, who cites this place for παυϑήσεται (rare). The LXX 
have τελευτήσει. 

23. τότε. . . ὅτε: “Ore On account of the correlative. 

25. wou. . . παραγενόμενον : Here of actual perception, burst- 
ing on the sight. 

27. Evredotpar . . . ὄνειδος: Mixed. Zech. 2,6 (comp. Isa. 48, 
5.6 and 11, 12); Zech. 12, 10-12 (comp. Joel 2, 13); Isa. 63, 17; 
64, 11. 

31. οὐ μὴ oxicwow: C. 38, 9. 

32. ἹΚόψονται : The middle of a natural expression of grief. See 
note on c. 14, 19.---ὄψονται eis ὃν ἐξεκέντησαν : Remarkable coinci- 
dence with John 19, 37, variously interpreted by critics. The 
LXX have (Zech. 12, 10): ἐπιβλέψονται πρός pe, avd’ ὧν κατωρχή- 


σαντο. 


53. IMPORTANCE OF PROPHECIES FOR FAITH. 


1. Πολλὰς . . . καὶ ἑτέρας : Πολύς often an adjective in Greek ; 
‘many,’ regularly a numeral in English.—éyovres : ‘ Although.’ 

2, ἐπαυσάμεθα: The margin has zavdpueSa, unnecessarily. 

4, εἶναι λογισάμενοι : (Ὁ. 2,18. 

7. οὐκ ἀποδεῖξαι ἔχομεν : Justin thus retorts the charge of un- 
reasoning faith commonly brought against the Christians. See 
Origen c. Cels. 1,9 and Keim, 1. ο. 57, ὃ. 

8. τῷ ἀγεννήτῳ θεῷ: C. 14, 9. 

9, τὴν κρίσιν ... ποιήσεται: C.1, 9. 

10. πρὶν q: C. 4, 19. 

K 2 


184 NOTES. 


12. ὁρῶμεν : We should expect ἑωρῶμεν (which Otto now ed- 
its), but Justin has got the thread of his long sentence tangled. 
-- τοὺς ἀπὸ παντὸς γένους ἀνθρώπους : CU. 1, 5. 

14. παραιτησαμένους : C. 2, 3. 

15. éy: One of the MSS. has ἔϑνη. -- αὐτοὺς ἡμᾶς ὁρῶντες : 
‘When we look at our own selves,’ 1. e., the Gentile Christians. 
The MSS. have ἑαυτούς. The whole sentence from Tix . . . εἰδό- 
τες is disjointed and confused. 

20. κέκληνται: ‘Have been called,’ hence ‘bear the name,’ but 
there is no sharp distinction from καλοῦνται. 

23. Evopavente . . . τὸν ἄνδρα : Isa. 54, 1. 

25.”Epnya: Here=‘ ignorant.’ 


26. χειρῶν ἔργοις λατρεύοντας : C. 16, 22. 

29, παραγενόμενον ἠγνόησαν : C. 49, 4. 

30. προεῖπε . . - σωβήσεσϑαι : C. 12, 32. 

32, Hipy ... ἐγενήθημεν : Isa. 1, 9. 

34, ἱστοροῦνται . . . γενόμεναι: C. 50, 35. 

36. μηδενὸς... σωθέντος : In classic prose οὐδενός. 

38. θυγατέρες : Perhaps ai Suyarépec. 

39. ἔρημον καὶ κεκαυμένην οὖσαν : The perf. part. is treated like 
an adjective. A more careful writer would have said 2. οὖσαν 
καὶ KEK. 

40, ‘Os . . . προεγινώσκοντο : Ὡς ‘(to show) how,’ as often in 
Greek. 

43. Ἰσραὴλ ... ἀκροβυστίαν : Not Isa. but Jer. 9, 26. 

44, πειθὼ καὶ πίστιν : Comp. c. 8, 6. 

45, ὑπὸ παθῶν : Familiar personification with ὑπό. See E. ad 
D. 2, 15. 

46. ἐμφορῆσαι: Odd expression for ἐμποιῆσαι, the usual word 
(as Orig. c. Cels. 7, 35). 


54. How THe Myrus oF THE HEATHEN ORIGINATED. 


Of the three things which Justin, in c. 23, had promised to 
prove, this is the third, that the fables of the poets were inyent- 
ed for the purpose of turning men aside from the faith. 

ὃ. ἐπὶ ἀπάτῃ : “Evi ‘on the basis of, hence ‘ with a view to.’ 

4, εἰρῆσθαι ἀποδείκνυμεν : C. 21, 30. 

5. ᾿Ακούσαντες . . . κηρυσσόμενον παραγενησόμενον: Awkward 


THE FIRST APOLOGY. C. 54. 185 


accumulation of participles. On ἀκούω, see c. 11,1. Κηρύσσω 
construed like προμηνύω, c. 48,9. So Dial. c. T. 43. 

8. προεβάλλοντο: C. 26, 2. — λεχθῆναι γενομένους : So Maran, 
Braun, Otto, Trollope, for the Δ. λεγομένους of the MSS.—viods 
τῷ Avi: C. 21, 6. 

9. δυνήσεσθαι : The mass of infinitives is inelegant. ‘Thinking 
that they would be able to work men into the conviction that,’ ete. 

10. ὅμοια: For ὁμοίως. The correction is due to Thirlby. 
With the thought comp. Orig. c. Cels. 3, 32. 

11. Kai ταῦτα δέ: See c. 32, 45. 

19, ὅπου μᾶλλον ἐπήκουον: Μᾶλλον belongs to πιστευϑήσεσϑαι, 
πιστευϑήσεσϑαι depends on προκηρυσσόντων. ‘Where they heard 
the prophets foretelling that Christ would be more readily be- 
lieved.’ This notion that the demons overheard (ἐπήκουον) the 
prophets is common enough in the Fathers, 6. Ὁ. Tertull. Apol. 
22 (p. 72 D.8.): Dispositiones Det et tune prophetis concionantibus 
exceperunt [daemones}. 

15. οὐκ ἐνόουν ἀκριβῶς : A familiar stroke of polemics. Lact. 
Inst. Div. 2, 14: Seiunt ili quidem futura multa, sed non omnia, 
quippe quibus penitus consilium dei scire non licet, et ideo solent re- 
sponsa in ambiguos exitus temperare (Semisch). 

16, τὸν ἡμέτερον Χριστόν: C. 48, 2. 

17. ὡς προέφημεν : C. 44. 

18. ὡς προεμηνύσαμεν : (Ὁ. 32. 

19. Οὐκ ἐκλείψει... σταφυλῆς : Gen. 49, 10. 

20. ᾧ ἀπόκειται: C. 32, 4. 

25. ὄνον: The MSS. have oivoy, clearly a mistake for ὄνον, 
which Sylburg has restored. The ass figures largely in the 
Bacchic mysteries, for the same reason as the goat. Both are 
symbols of reproductive power. 

26. ἀναγράφουσι : ‘Register, ‘set down.’ In the parallel pas- 
sage (Dial. c. T. 69) the verb is παραφέρωσι, ‘ adduce.’ 

98, εἴ τε: Not εἴτε, as there is no corresponding εἴτε or 7}. See 
B 7, 33. Otto now edits εἴτε υἱὸς τοῦ Seov ὁ παραγενησόμενός ἐστι 
ἢ ἀνθρώπου. Comp. 1. 34. 

30, aveXevoetar—aveior. 

31. μὴ ἐπιστάμενοι : Causal. See c. 5, 9. 

32. ὄνου πῶλον: A slip of Justin or of his LXX, probably his 


186 NOTES. 


own, as in Dial. ο. Τὶ 52 the words καὶ ry ἕλικι τὸν πῶλον τῆς 
ὄνου αὐτοῦ are added.—é&ywv ἔσταιΞξεάξει : See c. 19, 5. 

33. καὶ vids: We should expect καὶ εἰ. 

84. ὡς προέφημεν : C. 21. 

35. καὶ αὐτόν: ‘ Likewise.’—é§ ἀνθρώπων : So Otto for ἀνθρώπου, 
in accordance with Justin’s fixed usage. 

37. λεχθέν: Οὐ, 11, 1.-— διὰ παρθένου τεχθήσεται: On the other 
hand, Ignat. Ep. ad Eph. ὃ: ἔλαϑε τὸν ἄρχοντα τοῦ αἰῶνος τούτου ἡ 
παρϑενία Μαρίας καὶ ὁ τοκετὸς αὐτῆς καὶ ὁ ϑάνατος τοῦ κυρίου καὶ 
τρία μυστήρια κραυγῆς ἐν ἡσυχίᾳ ϑεοῦ ἐπράχϑη. 

38. δι᾽ ἑαυτοῦ : Of himself, and not riding on a horse as Perseus 
(Ashton), cc. 21, 13; 22, 16. 

40. προλέλεκται : More usual προείρηται. 

41. σχυρὸς κτε.: Ps. 19, ὅ. See c. 40, 11. 

42, ἐκπερινοστήσαντα : See note on c. 26, 14. 

43. ἔμαθον προφητευθέντα : Cc. 3,3; 19, 9. 

44, ᾿Ασκληπιόν : C. 21, 9. 


55. THE Cross. 


The fanciful arguments of this chapter belong to the time, 
and are repeated and imitated by other Fathers. Maran re- 
minds us further that they might not be inept in a discussion 
against the heathen, who thought nothing more ignominious 
than the cross. 

1. ἐπί τινος : C. 5, 1. 

2,7 σταυρωθῆναι: C. 38, 9.— od γὰρ ἐνοεῖτο αὐτοῖς : See Tegnat. 
l.c.: ἔλαϑεν. . . ὁ ϑάνατος τοῦ κυρίου. On the construction, see 
ΘΝ. 18. 

5. τὸ μέγιστον : The article in the predicate with emphasis. 

0. ὑπάρχει: C. 2, 10. 

8. σχήματος : ‘Figure.’ See c. 4, 98.-- διοικεῖται : It is not neces- 
sary to write διοικεῖσϑαι. ‘Is managed’ means also ‘is to be man- 
aged,’ ‘can be managed.’ 

9. Θάλασσα .. . γίγνονται : Imitated by Minuc. Fel., Oct. 29.— 
ἢν py.» + μείνῃ: Méyy would be more natural. Generic con- 
ditional, c. 2, 8. 

10. ἱστίον : Tertull. Ady. Mare. ὃ, 18 (Adv. Jud. 10): antenna 
(navis) . . . crucis pars est (Otto). 


THE FIRST APOLOGY. C. 56. 187 


12. βαναυσουργοί : Βάναυσος is one of the untranslatables. So- 
cially it would correspond to our ‘stoker.’ Justin combines 
φορτικὰ καὶ βάναυσα. Dial. c. T. 9.--αἰ μή: Cz αἰ ΝΣ 

13. Τὸ δὲ ἀνθρώπειον . . . ἐπονομάζετε: Tertull. Ad Nat. 1 12 
(Otto). 

14. τῶν ἀλόγων ζώων : Brachylogy: τ. ἀ. ζ.Ξετ οὔ τ. ἀ. ζ. 

19. Πνεῦμα . . . κύριος : Lam. 4, 20 (ΧΧ).. 

91. δηλοῖ, τὰ τῶν βηξίλλων: The MSS. have δηλοῖ. . . λω- 
μὲν kai τῶν τροπαίων, With wé&e (by another hand) in the margin 
of Claromontanus. Otto says there is room for about five sylla- 
bles. Nolte says for four or five letters. Various suggestions 
have been made, all agreeing in restoring some form of the 
Greek transliteration of the Latin verillum. The most simple is 
that recommended by Nolte: ra τῶν βηξίλλων. If Otto is right 
as to the space, read with him λέγω δὲ τὰ τῶν οὐηξίλλων. 

23, δεικνύντες : Anacoluthon instead of δεικνύντων, as if he had 
written ov ὧν τὰς προύδους ποιεῖσϑε, a different state of things from 
e. 11,5, which Otto cites. 

94, Kal τῶν xré.: Lipsius refers ἐπὶ τούτῳ τῷ σχήματι to the fig- 
ure of a cross formed by the spears and standards on which the 
images of the emperors were elevated. Cavedoni thinks it evi- 
dent that Justin sees the figure of the cross in the pagan images 
of the deified emperors, who are often represented in the form 
of a man borne towards heaven by an eagle, or by the gen- 
ius of eternity, whose outspread wings form, as it were, the 
two arms of the cross, while the upright is represented by the 
body of the deified person and by that of the genius himself. 
(Otto.) 

27. ὅση δύναμις : C. 13, 5. 

98, οἴδαμεν . . . ὄντες : ‘We know that we are,’ c. 3, ὃ. ---λοι- 
πόν: CO. 3, 91.--κἂν. .. ἀπιστῆτε: C. 2,7. The MSS. have ἀπι- 
OTELTE. 

56. THE DEMONS STILL AT WORK. 

1. ἠρκέσϑησαν .. . εἰπεῖν : A later construction. 

3. υἱοὺς τῷ Ari: C. 21, 6. 

4, ὅπως: ‘How,’ not ‘that.’ 

5. ἐν παντὶ γένει: C. 1, 5. 

7. ὡς προεδηλώσαμεν : See c. 26. 


188 NOTES. 


9. ἀπατωμένους ἔχουσι : ᾿ΕχωΞξεκατέχω, ‘ keep.’ 

10. Καὶ γάρ: Htenim.—as προέφημεν : C. 26. 

11. ἐπὶ Κλαυδίου Καίσαρος: C. 13, 1.--τὴν ἱερὰν σύγκλητον : C. 
1, 4. 

12. κατεπλήξατο: The middle in Polyb. 2, 52; 3, 89; Dion. 
Hal. 1, 82. 

13. θεός : Agreeing with Σίμων according to the rule. Otto 
reads ϑεόν on account of we τοὺς ἄλλους κτὲ. 

17. εἴ τις εἴη. . . κατεχόμενος : When the participle is used in 
the predicate, it becomes to a greater or less extent an adjective. 
Kareyopuevoc—karoxyoc. In later times, however, the periphrastic 
forms are loosely handled. See c. 19,5. Notice the ideal pro- 
tasis with an apodosis such as is more commonly found after 
ἐάν. 

18. Kai: With stress. 

19. καθαιρήσατεξεκαϑέλετε. Veitch gives no authority earlier 
than Polyaenus, a younger contemporary of Justin. 


57. Tue Demons INSTIGATE PERSECUTION. 


The connection of thought between this chapter and the last 
seems to be: The followers of Simon are to be turned from the 
error of their ways; and they may yet be turned, as the demons 
have not succeeded in abolishing the belief in the final confla- 
gration, which frightens men into right. 

1. μὴ yeveo8ar—puy) γενήσεσϑαι: My is common after verbs of be- 
lief, c. 8,6. On the aor. instead of fut., see c. 12, 23. 

3. ὅνπερ τρόπον: C. 4, 22.—dabeiv . . . παραγενόμενον : C. 35, 1. 
Λαϑεῖν depends on πρᾶξαι. ‘As they have not availed to effect 
the concealment of Christ’s advent, but are only able to make 
those who live irrationally kill us,’ ete. 

4, ἐκεῖνο μόνον : Anticipates the infinitive clause. Comp. c. 
4,5. 


p] 
se 2 


7. ἐλεοῦντες : On the synonym, see c. 15, 43. 

9. τοῦ πάντως ἀποθανεῖν ὁμολογουμένου : C. 11, 10. 

10. καινοῦ : Otto comp. Eccl. 9,1: καὶ οὐκ ἔστιν πᾶν πρόσφατον 
ὑπὸ τὸν ἥλιον.---ἀλλ᾽ ἤ : C. 40, 27. 

11. εἰ μὲν κόρος . .. ἔχει: I have written ἔχει for ἔχῃ. The 
conditional here is nearly causal. In Attic prose εἰ is rarely 


THE FIRST APOLOGY. C.58. 189 


found with the subjunctive. Méy with Thirlby for μή : but εἰ 
μέν here stands in no clear contrast to Ei δέ below.—«év éviav- 
τοῦ: ‘Even in the course of a year.’ But κἂν (=kai ἐν) ἐνιαυτῷ 
would be more natural. 

13. προσέχειν : C. 18, 22.—amorotor μηδὲν εἶναι: After negative 
verbs the negative result is often expressed by the negatived in- 
finitive. Disbelieving that anything is=believing that nothing 
is. This does not exclude the positive construction, as in Ath- 
enag. Suppl. 12: ἀπιστούμεϑα ϑεοσεβεῖν. 

14, εἰς ἀναισϑησίαν χωρεῖν : C. 18, 2. 

15. παθῶν : Thirlby notices the similarity to Plat. Apol. 41 Ὁ: 
ἀλλά μοι δῆλόν ἐστι τοῦτο ὅτι ἤδη τεϑνάναι Kai ἀπηλλάχϑαι πραγμά- 
τῶν βέλτιον ἣν μοι" διὰ τοῦτο... τοῖς καταψηφισαμένοις μου καὶ τοῖς 
κατηγόροις οὐ πάνυ χαλεπαίνω᾽" καίτοι οὐ ταύτῃ τῇ διανοίᾳ κατεψηφί- 
ζοντό μου καὶ κατηγόρουν ἀλλ᾽ οἰόμενοι βλάπτειν τι. A lton desid- 
erates παϑῶν μέν, but antithesis is often an after-thouyht. 

16. ἑαυτούς : Expressed on account of the contrast with ἡμᾶς. 
Otherwise: φαῦλοι ὄντες δεικνύουσιν. 

17. ὡς ἀπαλλάξοντες : The notion of purpose in this familiar 
combination is a mere inference; comp. c. 4, 19. 


58. Marcion Put Forwarp By THE DEMONS. 

1. Kai... δέ: C. 82, 45.— ὡς πρόεφημεν : C.-26. 

5. καταγγέλλει : ‘ Proclaims.’ Comp. c. 5, 33.—é@\dov .. . παρά: 
A familiar construction. Plat. Theaet. 156 A: τὸ πᾶν κίνησις καὶ 
ἄλλο παρὰ τοῦτο οὐδέν. See c. 19, 19. 

7. ὡς μόνῳ... ἐπισταμένῳ : C. 4, 19. 

8. ἡμῶν καταγελῶσιν: C. 4, 26. — μηδεμίαν... ἔχοντες : ‘Al- 
though, cx ἢ 8. 

13. τῆς γῆς - . - ἐπαίρεσθαι: It is not necessary to read with 
Sylburg ἀπὸ τῆς γῆς OY ἀπ αίρεσϑαι, as Otto has done in his last 
ed. The gen. is freely used as a whence-case in later Greek 
prose. Comp. Athenag. Suppl. 31, 155: τῆς ᾿Εφεσίων πόλεως ἠλαύ- 
vero (comp. Eur. Med. 70); Resurr. 18, 84: ἤρτηνται τῆς ἀνοίας: 
Clem. Alex. Paedag. 2, 9,79: aveyepréoy τῆς κοίτης. 

16. ὑπεκκρούοντες: Only here. Literally, ‘slyly tripping up.’ 
Comp. Plat. Phaedr. 288 ἘΠ: ἐκκέκρουκάς pe ἐλπίδος. --- ἢν μὴ 
.... ἔχωσιν : Generic, 6. 2, 6. 


190 NOTES. 


59. WHAT PLato Owes To MosEs. 

1. λέγομεν. . . τοῦ Adyou: Λέγομεν is used, as it were, paren- 
thetically, without influence on the construction, τοῦ λόγου being 
in apposition. So often. Comp. Lat. dico, Madvig, 219, Obs. 3. 

2. λαβόντα--ῦτι ἔλαβε : C. 3, 8. 

3. τὸ εἰπεῖν: Exactly like a substantive, ‘the saying.’ But 
the article were better away. On the inf. ποιῆσαι, see c. 12, 23. 

4. στρέψαντα: Sylburg (and Kaye) τρέψαντα. Comp. c. 67, 27. 

5. αὐτολεξεί: C. 32, 2.—81a Μωύσέως : Plato’s indebtedness to 
Moses is a not unfamiliar theme. See Clem. Alex. Strom. 1, 22, 
150: Νουμένιος δὲ ὁ Πυϑαγόρειος φιλόσοφος ἄντικρυς γράφει" τί yap 
ἐστι Πλάτων ἢ Μωῦσῆς ἀττικίζων. Comp. Protrept. 6, 70: πόϑεν, 
ὦ Πλάτων, ἀλήϑειαν aivirry; . . . νόμους τοὺς door ἀληϑεῖς καὶ δόξαν 
τὴν τοῦ ϑεοῦ παρ᾽ αὐτῶν ὠφέλησαι τῶν Ἑβραίων, and Orig. c. Cels. 6, 
19: ἐγὼ δὲ οὐκ ἀπογινώσκω τὰς ἀπὸ τοῦ Φαίδρου λέξεις ἀπό τινων 
Ἑβραίων μεμαϑηκότα τὸν Πλάτωνα κτὲ.---τοῦ προδεδηλωμένου πρώτου 
προφ.: See cc. 31, 86; 44, 22. 

8. τὴν ἀρχήν: C. 10, 8. 

9. "Hv ἀρχῇ - - - ἐγένετο οὕτως : Gen. 1, 1, sqq. 

18. “Ὥστε . . . ἐμάθομεν : C. ὅ, 8. : 

17. Ἔρεβος : It is barely possible that Justin may be alluding 
to the 253, ‘the evening,’ of Gen. 1,5 (Thirlby). But see Deut. 
32, 22, which Justin cites below. (Otto.)—aapa τοῖς ποιηταῖς : 
Hesiod. Theog. 123: ἐκ Xdeoc δ᾽ "EpeBoe re μέλαινά τε Νύξ ἐγένον- 
το. (Otto.) —eipfofar ... οἴδαμεν : Inf. instead of participle, c. 
9,10. “Οἴδαμεν (=ioper), rather rare’ (Veitch). See Index. 


60. PLATO AND THE CROoss. 


1. Τιμαίῳ : The Fathers delight in citing the Timaeus.—¢vor- 
odoyovpevov: ‘The physiological discussion’ (Trollope). ‘The 
disquisition on the nature of the Son of God.’ 

2. ὅτε λέγει : See c. 38,10. The passage occurs Plat. Tim. 36 
B.C.—Eyiacev αὐτὸν ἐν τῷ παντί: Plato is explaining the diffu- 
sion of the soul. ‘The entire compound [of soul and body] was 
divided [by God] lengthways into two parts, which he joined 
together at the centre like the figure )( (x7), and bent them into 
an inner and outer circle, cutting one another at a point over 


THEY BEESIOAPOLOGY. 6.01. 191 


against the point of contact.’ See Jowett’s Introd. to Plato’s 
Timaeus (2, 465). 

4, ἀναγέγραπται : ‘Stands recorded.’ 

5. κατ᾽ ἐκεῖνο τοῦ καιροῦ : C. 17, 3. 

9. γενομένην : So for λΧεγομένην (Sylburg). 

11. ἐπὶ τῇ ἁγίᾳ σκηνῇ : The tabernacle was considered an im- 
age of the world (Maran). Justin’s statement has no Scriptural 
warrant.—EKav προσβλέπητε . . . σωθήσεσθε: Numb. 21,8; comp. 
John 3, 14. 15. 

12. ἐν αὐτῷ : Shall we combine ἐν αὐτῷ σωϑήσεσϑε Or πιστεύητε 
ἐν αὐτῷ The position in John makes for the latter, which I 
have put in the text against the tradition. 

14, οὕτως παρέδωκεν. “A ἀναγνούς : So Thirlby for Οὕτως π. avay- 
vouc. 

15. μὴ ἀκριβῶς ἐπιστάμενος : Causal, c. 5, 4. 

17. Kai τὸ εἰπεῖν : Sc. παρὰ Μωῦσεώς ἔλαβεν. Comp. 1. ὃ and ec. 
59, 1. 

18. ὡς προείπομεν : In the last chapter. 

22, Ta δὲ τρίτα περὶ τὸν τρίτον : In Pscud. Plat. Ep. 2, 312 E: 
τρίτον περὶ τὰ τρίτα. It is hardly necessary to enter into the dis- 
cussion of this mystical passage. See the commentators on Ath- 
enag. Suppl. 23, 112, or Orig. c. Cels. 6, 18. 

23. ἐκπύρωσιν γενήσεσθαι : C. 20, 12. 

25. KaraByoeta .. . κάτω: Deut. 32, 22. 

28, IIap’ ἡμῖν: C. 8,8. On the loftiness of Christian doc- 
trine amid the humility of its professors, see Athenag. Suppl. 
11, 48. 

32. ὧΞ συνεῖναι: C. 21, 24. ‘So as [to make] one to under- 
stand,’ ‘so as to make it evident that these things have not 
been done by human wisdom, but are said by the power of 
God.’—ov σοφίᾳ: Οὐ, although in an infinitive complex, on ac- 
count of the contrast with δυνάμει. See c. 14, 16. 


61. CHRISTIAN BAPTISM. 


With this chapter begins the conclusion of the Apology—a 
locus classicus concerning baptism, the eucharist, and the meet- 
ings of the Christians. 

1.°Ov τρόπον : C. 4, 22.—avelyxapev ἑαυτούς : Comp. c. 14, 12.— 


192 NOTES. 


ἜἘΠθήκαμεν ΞΞἔϑεμεν : Far less common in good times than ¢Snrav= 
ἔϑεσαν. On the reflexive, see c. 13, 7. 

3. πονηρεύειν : The active is unknown to classic Greek. 

4, πεισθῶσι καὶ πιστεύωσι : C. 8, 6. 

6. βιοῦν: C. 16, 4.---δύνασϑαι ὑπισχνῶνται : Verbs of promising, 
considered as verbs of saying, take the fut. inf.; as verbs of will, 
they may take the aor. and present. 

7. τῶν προημαρτημένων : Baptism was supposed to wash away 
all sins previously committed ; hence it was often postponed in 
order to get a full score. See the famous passage in Augustin, 
Conf. 1, 11: Sine illum faciat quod vult, nondum baptizatus est. 
On the purification of baptism, comp. Clem. Alex. Paed. 1, 6, 30: 
πάντα μὲν οὖν ἀπολουόμεϑα τὰ ἁμαρτήματα, οὐκέτι δὲ tomer παρὰ πό- 
δας κακοί, and Constt. Apostt. 2,7: οὐ πιστεύομεν οὖν, ἀδελφοί, λου- 
σάμενόν τινα τὸ τῆς ζωῆς λουτρὸν ἔτι πράσσειν τὰ τῶν ἀνόμων ἀσελγή- 
ματα νηστεύοντες. Grabe cites Constt. Apostt. 7, 22: Otto, Tertull. 
De Bapt. 20. 

9. ἔνϑα: C. 32, 25. 

10. ὃν . . . ἀνεγεννήθημεν : Cognate accusative. C. 18, 2. 

11. ἐπ᾽ ὀνόματος κτὲ.: The importance of this early baptismal 
formula (Matt. 28, 19), evident in itself, has been much insisted 
on by theological writers. 

13. πνεύματος ἁγίου : The article omitted, because z. a. may be 
considered a proper name.—Aovtpov ποιοῦνταιξελοῦνται: C.1, 9. 

14. Καὶ yap: C.4,12.—"Av μὴ . . - οὐρανῶν : John 3, 38-5. Se- 
misch calls this citation a ‘ Sorgenstein’ to those who deny Jus- 
tin’s acquaintance with the Gospel according to John. Add to 
the plentiful literature in Otto, Drummond, Theological Review, 
Oct. 1875 (quoted in Academy, Nov. 6, 1875). 

15. οὐ μὴ εἰσέλθητε: C. 38, 9. 

16. καὶ ἀδύνατον : ‘ Quite impossible.’ 

17. γενομένους : ‘Born.’ The margin of one MS. has yerynSév- 
τας, ‘begotten ;’ Otto, γεννωμένους. The aorist is wanted. 

18. ὡς προεγράψαμεν : C. 32, 45. 

19. ἁμαρτήσαντες : Late for ἁμαρτόντες, Which is the rule even 
in the LXX. 

20. Λούσασϑε . .. ταῦτα : Isa. 1, 16-20. 


27. Kai λόγον δέ: On καὶ... 63, see c. 44, 25.—Adyov . . . τοῦ- 


THE: PERSE APOLOGY. C. GI. 193 


τον: ‘As a reason—this,’ not ‘this reason,’ τὸν λύγον τοῦτον. See 
ο. 18, 7. On τοῦτον, not τόνδε, see c. 47, 4. 

28. τὴν πρώτην γένεσιν : Combine with yeyevynpeSa (cognate ac- 
cus.). So Otto, who compares c. 65,5: ὕπως τὴν αἰωνίαν owrn- 
ρίαν σωϑῶμεν. In point is also the construction above: τρόπον 
ἀναγεννήσεως ὃν (ΞΞὴν ἀναγέννησιν) ἀνεγεννήϑημεν. 

29. ἀγνοοῦντες κατ᾽ ἀνάγκην : Balanced by μὴ ἀνάγκης τέκνα μηδὲ 
ἀγνοίας (Otto). 

32. προαιρέσεωξ καὶ ἐπιστήμης : C. 43, 1. 

33. ἀφέσεώς τε: On τε, sce C. 21, 26.—tmép ὧνΞεὑπὲρ τόυτων ἅ.: 
but ὑπὲρ is better omitted, so as to make dy=de (Cogn. acc.). 

34, ἐν τῷ ὕδατι ἐπονομάζεται : Comp. 1. 13 (Otto). 

35. ἐπὶ τοῖς ἡμαρτημένοις : Familiar use of ἐπί with dat. after 
verbs of emotion. 

37. ἐπιλέγοντος τοῦ Tov... ἄγοντος: So Thirlby for ἐπιλέγον- 
Ge που ΟΝ - οὐ. AYOVTEC. 

38. Ὄνομα κτέ. : Justin flies off in the midst of his formula.— 
τῷ ἀρρήτῳ Cea: Comp. Max. Tyr. 8, 10: Ὁ μὲν yap Seog ὁ τῶν ὄντων 
πατὴρ Kai δημιουργός, ὁ πρεσβύτερος μὲν ἡλίου, πρεσβύτερος δὲ οὐρα- 
νοῦ, κρείττων δὲ χρόνου καὶ αἰῶνος καὶ πάσης ῥεούσης φύσεως, ἀνώνυ- 
μος νομοϑέταις καὶ ἄρρητος φωνῇ καὶ ἀόρατος ὀφϑαλμοῖς.---ἔχει εἰ- 
πεῖν : C. 3, 5.—ei δέ τις τολμήσειεν εἶναι λέγειν : ‘If any one should 
dare to say that it is possible (εἶναι),᾽ namely, εἰπεῖν. On ἔστι in- 
stead of ἔξεστι, see c. 12, 40. 

39. pepnve: Differs little from μεμηνὼς ἂν εἴη, and in fact this 
form of the conditional (εἰ with opt. in protasis, ind. in apodosis) 
is not very uncommon. See 6, 3, 5.— τὴν ἄσωτον μανίαν : The 
article of a familiar standard. See 6: 18, 2. Tyr, ‘what is 
called.’ 

40. φωτισμός : ‘Illumination, often used as a synonym for 
baptism, although it was sometimes distinguished from it, as is 
shown by Clem. Alex. Paed. 1, 6, 26: βαπτιζόμενοι φωτιζόμεϑα, 
φωτιζόμενοι υἱοποιούμεϑα, υἱοποιούμενοι τελειούμεϑα, τελειούμενοι 
ἀπαϑανατιζόμεϑα. In Quis dives salvabitur, 43 (cited in Euseb. 
Η. E. 3, 24, p. 79 Ὁ. 5.), Clement uses ἐφώτισε in the popular sense. 
— 6s φωτιζομένων : ‘On the ground that.’ 

41. Καὶ ἐπ᾽ ὀνόματος δέ: As if he had said before ἐπ᾽ ὀνόματος 


TOU πατρός. 


194 NOTES. 


42, ἐπὶ Ilovriov Πιλάτου : C. 13, 15. 

43. πνεύματος ἁγίου : See 1. 19. 

44, τὰ κατὰ τὸν Ἰησοῦν : This use of κατά becomes more and 
more common, —é φωτιζόμενος : The candidate. After baptism 
ὁ φωτισϑείς, ὁ πεφωτισμένος (Otto). 

45. λούεται : Dainty editors would exclude the open form from 
Attic. 

62. BaprismM IMITATED BY THE DEMONS. 

2, κεκηρυγμένον : C. 11, 1.—évypynoav: C. 5, 15. 

4, προσιέναι αὐτοῖς : C. 16, 24. Adroic ipsis, the gods.—orBas 
καὶ κνίσας : C. 24, 10. 

5. τέλεον : ‘Thoroughly,’ often in Clem. Alex. Nexpoi dpa τέ- 
Leow ὄντες, Protr. 8,45; ἀγαλμάτων τέλεον κωφῶν, 4,51; τέλεον 
νωδοί, 11,115. Also Εἰ. ad D. 2, 90. --- ἐπιόντας: So Hagen and 
Otto (9) for ἀπιόντας. 

6. Kai yap: Here ‘ for also.’ 

7. τὸ ὑπολύεσθαι κτε.: TO With κελεύεσϑαι, on which ὑπολύεσϑαι 
depends. ‘This matter of the worshippers’ being ordered.’ 
Comp. Tertull. Apol. 40: Nudipedalia populo denuntiatis. — 
τοῖς ἱεροῖς : See c. 3, 9. ᾿Ἐπιβαίνειν more commonly takes the 
genitive.—m pogoidvtras αὐτοῖς: The MSS. have simply τοῖς αὐ- 
τοῖς, hardly correct, although it may be made to refer to the de- 
mons (Grabe). Various emendations have been proposed, such 
as τοῖς ναοῖς (Sylb.); τὸ αὐτό or τοῖς ἀδύτοις (Thirlb.) ; τοῖς rov- 
ovrore (Braun). I have ventured to write προσιόντας αὐτοῖς. 
Comp. the preceding sentence. 

8. τοὺς θρησκεύοντας : See Ep. ad D. 1, 4. 

10. Kar’ ἐκεῖνο. . . τοῦ καιροῦ: C. 17, 3. 

12. ποιμαίνοντος αὐτοῦ: Free handling of the gen. absolute in- 
Stead of ποιμαίνοντι agreeing with αὐτῷ, fully justified by the 
necessity of the passage and by classical usage. Comp. c. 11, 3. 

13. ἀρραβικῇ: So Justin spells uniformly. — τοῦ πρὸς μητρὸς 
θείου : ‘ His uncle on the mother’s side.’ One of Justin’s not in- 
frequent slips. He is thinking of Jacob. 


14, ὁ ἡμέτερος Χριστός : C. 48, 2. 

15. ‘Yréd\voa . . . ἄκουσον : Ex. 3, 5. 

17. ἀκήκοε: We should expect ἤκουσε. See 6. 33, 17.—kared- 
θεῖν -εὕτι δεῖ κατελϑεῖν, on the principle that in oratio obliqua the 


THE FIRSE. APOLOGY. 6. 63. 195 


imperative is represented by the infinitive. The editors regard 
it as an aor. inf. for a future. 

21. ἐκ τῶν συγγραμμάτων ἐκείνου : The normal form would be 
τῶν ἐκείνου, and τῶν may have been omitted, owing to the final 
-των Of συγγραμμάτων. But comp. c. 4, 84: κἀκείνων τὰ διδάγματα, 
Β. 0,0. 

63. Gop’s APPEARING TO ΝίΟΒΕΒ. 

2. AeAaAnKevar—dre λελάληκε : C. 5, 10. 

De τοῦ προμεμην. προφ.: Cc. 32. 33. 35. 37. 47. 53. 61. 

4, ὡς προεγράψαμεν :: C. 37, 3. 

5. Hyvw ... συνῆκε: Isa. 1, 3. 

7. Kai Ἰησοῦς δέ: C. 32,45. So twice below. 

9. Οὐδεὶς ἔγνω. .. ὃ θεός : Matt.11,27. Keim with Otto thinks 
that Justin had John 16, 3 in mind as well. 

11. mpodpypev: Cc. 21,1; 22,5; 28,7; 32, 40. 

19. ἀπέστολος : See c. 12,34. Comp. Hebr. 3, 1. 

14, καὶ αὐτὸς : Het ipse.—‘O ἐμοῦ akovwv ... ἀποστείλαντές pe: 
Matt. 10,40; Luke 10, 6. 

17, Καὶ ἐλάλησε . . . λαόν pov: Ex. 3, 2. 6. 10. 14. 15. 

91, ἐξ ἐκείνων Ξετῶν συγγραμμάτων. 

92, ἀναγράψαι : Aorist on account of the negative. C.4, 10. 

23. οἵδε of λόγοι: See c. 47, 4. 

25. ἐν εἰκόνι ἀσωμάτων : ‘In the likeness of incorporeal beings’ 
(angels). It were more natural to read with Maran ἀσωμάτῳ, es- 
pecially as we have εἰκόνος ἀσωμάτου below. 

26. viv δέ: That is, in the Christian dispensation. 

28. ὅσα . . . διατεθῆναι: Comp.c. 9,9. Διατεϑηναιξεπαϑεῖν. 

29. Οἵτινες : C. 38, 15. 

$1.°Hyo ... Ἰακώβ: Ex. 3, 2. 14, 15. 

35. Ἰσραὴλ. . . συνῆκε: Isa. 1, 3. 

37. Οὐδεὶς. . . ἀποκαλύψῃ : Matt. 11, 27. 

40. ὄντος υἱοῦ κτέ. : ‘ Whereas he was the Son of God.’ 

42, ἐλέγχονται. . . ὡς . - - ἔγνωσαν : Familiar personal con- 
struction for ἐλέγχεται we. 

44, φάσκοντες εἶναι: C. 19, 18.---ἐλέγχονται μήτε . - - ἐπιστάμε- 
νοι: On the participle, see c. 3,3; on the neg. Ο. 9, 4. 

46. ὃς λόγος καὶ πρ.: So Otto. The MSS. have ὃς καὶ λόγος. 

49, τῆς ὑμετέρας ἀρχῆς: The Roman Empire. 


196 NOTES. 


50. ὡς προείπομεν: C. 23.—81a παρθένου : C. 22, 15. 

52, ἐξουθενηθῆναι — ἐξουδενωϑῆναι: Οὐϑέν comes in with Aris- 
totle and Theophrastus, ᾿Εξουδενόω (éw) 1s more common even 
in the LXX. The whole group is late.-—tva... νικήσῃ: C. 33, 8, 

54. "Eye ... cov: Ex. 3, 14. 

56. καὶ ἀποθανόντας : ‘ Though.’ 

57. Χριστοῦ : Comp. Matt. 22, 32.—kat γάρ: C. 4,12. 
5S. wept... ζήτησιν ἠσχολήϑησαν : Περί τι of acting and work- 
ing, περί τινος of saying and thinking. ᾿Ασχολεῖσϑαι περί τι 15 
common at this period (Plutarch, Lucian). Comp. Max. Tyr, 8, 
4; Clem. Alex. Paedag. 2, 1, 10. 


τ 


04. OrHER TRAVESTIES OF SCRIPTURE BY THE DEMONS. 

1. Kai... δέ: C. 82, 85. --- τὸ dveyetpew κτέ.: ‘And that the 
demons instigated the erection of the image.’ —ré εἴδωλον τῆς λε- 
γομένης Κόρης : Koré (Persephoné) is often associated with water. 
She was playing with the daughters of Oceanus (Hymn. in Ce- 
rer. 5) when she was carried off by Pluto (Hades), and the Orphie 
poets transferred the scene from Enna to mid-ocean. Her moth- 
er, Demeter, was worshipped at fountains, and the Naiads are 
often attendants of the Twain Deities (τὼ Seo). 

Ὁ. ὡς προεγράψαμεν : C. δ9.---- Ἐν ἀρχῇ - «- - ὑδάτων : Gen. 1, 1. 

9. λεχθέντος ἐπιφερομένου : Otto now edits ἐπιφέρεσϑαι, and comp. 
c. 60,22. But see ο. 50,35. For the thought Otto adduces Por- 
phyr. De Antro Nymph. 10: Νύμφας δὲ Ναΐδας λέγομεν καὶ τὰς τῶν 
ὑδάτων προεστώσας δυνάμεις... διὰ τοῦτο λέγων [Νουμένιος] καὶ τὸν 
προφήτην εἰρηκέναι ἐπιφέρεσϑαι ἐπάνω τοῦ ὕδατος ϑεοῦ πνεῦμα. 

10. τ. Kop. θυγατέρα τοῦ Δ. : By Styx, according to Apollod. 
Bibl 1.9: 

11. Καὶ τὴν ᾿Αθηνᾶν δέ: C. 32, 35. See Hes. Theog. 889 sq.— 
πονηρευόμενοι: See c. 61, 3. 

12, ἐννοηθέντα : ‘ Having conceived the idea.’ 

15. παραφέρειν: ‘Adduce;’ perhaps, sneeringly, ‘dish up.’ 
Comp. Eur. 1. A. 981: αἰσχύνομαι δὲ παραφέρουσ᾽ (as it were drag- 
ging in) οἰκτροὺς λόγους. 


65. ADMINISTRATION OF THE SACRAMENTS. 


2. συγκατατεθειμένον : C. 39,19. A common word in Origen. 


THE FIRST APOLOGY. C. 65. 197 


3. κοινὰς εὐχάς : Specimens in Constt. Apostt. 8, 9 sqq. 

4, ποιησόμενοι: C. 1, 9.---φΦΟυτῶνΞεἡμῶν αὐτῶν : C. 13, 7.—dat- 
σξέντος : C. 61, 40. 

5. εὐτόνως : Intento animo. Emphatic position of the adverb. 
Comp. Ep. Eccl. Vienn. et Lugd. ap. Euseb. H. E. 5, 1,41: διὰ τῆς 
εὐτόνου προσευχῆς.---Ὅὅπως καταξιωθῶμεν Ξεκαταξιωϑῆναι: Ὅπως is 
sometimes used, like εὖ in Latin, after verbs of will and power 
(verbs of creation, auxiliary verbs), parallel with the inf. So in 
classic authors; 1580. 7, 27: διακελεύεσθαι ὕπως . . .; Lycurg. 127: 
παρακελεύεσϑαι owe. The use of ἵνα with the subj. for an inf. is 
familiar to every student of the N. T. See Wimer, ὃ 44, 8. So 
Dial. c. T. 80: airovpey wa . . .; Athenag. Suppl. 37, 173: εὐγύ- 
peda iva.... 

6. πολιτευταί: A late word from πολιτεύεσϑαι, in the sense of 
conducting one’s self—a very common meaning in later Greek. 
Comp. Dial. c. T. 45. 

7. ὅπως τὴν αἰώνιον σωτηρίαν σωθῶμεν : On the cognate accusa- 
tive, comp. 6. 18, 2; on the article of the standard, c. 61, 39. 
Elsewhere Justin uses αἰωνία (fem.), not usual in classic prose. 
~ 8, φιλήματι: This form of Christian salutation was confined 
to persons of the same sex. Doubtless misrepresented by the 
heathen. 

9. Ἔϊπειτα κτέ. : Here we have an account of the first commun- 
ion, below of the Sunday communion (Augusti).— τῷ προεστῶτι: 
Non tangenda vada. See Harnack’s note on Clem. Rom. 1 Ep. 
ad Cor. 1, 3. 

10. ὕδατος kai κράματος : Otto explains καί as epexegetic et qui- 
dem, calix aquae et quidem vint aqua mixti. But κρᾶμα seems to 
be rather a popular synonym for wine. Comp. Plut. Mor. 140 F: 
ὥσπερ TO κρᾶμα, καίτοι ὕδατος μετέχον πλειόνος, οἶνον καλοῦμεν. 
On the κρᾶμα, see Clem. Alex. Ῥαοά. 1,6, 47; 2, 2,20. The three 
elements are mentioned by other Fathers (Otto). 

11. αἶνον καὶ δόξαν : C. 41, 8. 

13. ἀναπέμπει : Comp. c. 67,15 and Orig. c. Cels. 5, 4.7.44; 8, 
94. 74. 

14, ἐπὶ πολύ: ‘At length.’—-ovetrar: C. 1, 9. 

16. γένοιτο: Our ‘so be it.’ 

90. τοῖς οὐ παροῦσιν: On the negative, see c. 4, 9. 


198 NOTES. 


66. THe EvcHARIST. 

1, εὐχαριστία: By metonymy. 

2, μετασχεῖν : Aor. on account of negative.—éfdv ἐστιν : C. 3, 9. 

4, λουσαμένῳ τὸ . . . λουτρόν: C. 18, 2. 

5, παρέδωκεν : C. 4, 22.—Od γὰρ ὡς κοινὸν ἄρτον κτὲ. : This pas- 
sage is a noted battle-field of the champions of transubstanti- 
ation, consubstantiation, and commemoration (Church of Rome, 
Lutherans, Zwinglians). 

7. ὃν τρόπον: C. 4, 22. 

9. ἔσχεν: ‘Took upon him.’ Ingressive aor. As the ingres- 
sive aorist is, naturally enough, most frequently found in denomi- 
native verbs, it is generally the first aorist. Still ἔσχον is very 
common in this sense.—8v εὐχῆς λόγου τοῦ παρ᾽ αὐτοῦ : Commonly 
understood of the prayer or blessing pronounced by Christ at 
the time of instituting the Eucharist. The preposition παρά 
points to the παράδοσις, ‘the transmitted word of prayer,’ now 
become a formula. Comp. c. 13, 4. 

10. σάρκες : C. 26, 34. 

19. ἐδιδάχθημεν εἶναι: ‘That.’ C. 21, 30. 

13. ἀπομνημονεύμασιν : See Introduction, xxxv.—a . . . evayye- 
λια: Suspected by some of being a gloss. But, as Otto observes, 
this would involve a gloss in Dial. c. T. cc. 10. 100. 

15. Τοῦτο ποιεῖτε . . - τὸ αἷμά pov: Luke 22,19; Matt. 26, 26- 
28; Mark 14, 24. The order is changed, for which no subtle 
reason is to be sought. 

19. Mi®pa: The sun-god of the Persians figures largely among 
the new deities of this epoch, having come into vogue under 
Hadrian. Hence Lucian (Deor. Concil. 9) says that he has not 
learned to talk Greek: ὁ MiSpne ἐκεῖνος ὁ Μῆδος ὁ τὴν κάνδυν Kai 
τὴν τιάραν οὐδὲ ἑλληνίζων τῇ φωνῇ, ὥστε οὐδὲ ἣν προπίῃ τις ξυν- 
ίησι. Mithras was the god of Julian the Apostate. Tertull. 
(Praescrip. Haer. c. 40) seems to be the only other author to 
mention the use of bread in the Mithraic mysteries. 


67. First Day oF THE WEEK. 


1. λοιπόν : C. 3, 21. 
2, ot ἔχοντες : A common Greek phrase ‘ the well-to-do ᾿ΞΞοὶ «- 


THE Liss APOWOGY. — C. 67. 199 


ποροῦντες below. Harnack (quoted by Otto) sees a reference to 
the ἀγάπαι.---τοῖς λευπομένοις : ‘Those who fall behind’ the oth- 
ers, ‘those that lack.’ Comp. Jas. 1,4: ἐν μηδενὶ λειπόμενοι: 
2,15: λειπόμενοι τῆς ἐφημέρου τροφῆς. 

3. σύνεσμεν : ‘We keep up familiar intercourse with one an- 
other.’ 

4, Emi πᾶσι . . . προσφερόμεϑα : C. 13, 4. 

60. τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ: Sunday. The date of the in- 
troduction (from Egypt?) into Greece and Rome of the astro- 
nomical nomenclature of the days of the week is uncertain. 
Justin mentions Sunday and Saturday’ so familiarly that the 
terms must have been common in his time. On the nomencla- 
ture itself, see the locus classicus in Dio Cassius, 37, 18. 19 and 
Arago, Popular Astronomy, 2, 722 (Engl. Tr.). Well worth 
reading is the quaint chapter in Sir Thomas Browne’s Vulgar 
Errors (Book 5, ch. 22). Mr. R. A. Proctor has recently treated 
the subject in the Contemporary Review for March, 1875 (Sat- 
urday and the Sabbath of the Jews), and in a popular lecture 
on astrology. He says: ‘Dividing the day into twenty - four 
hours, and regarding these as ruled over in succession by the 
planets in the order of their distances (according to the old sys- 
tem), viz., Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and 
the Moon, it will be found that if the first hour of one day be 
ruled by the Sun, the first hour of the next will be ruled by the 
Moon, the first hour of the next by Mars, of the next by Mercu- 
ry, the next by Jupiter, then Venus, and of the next by Saturn, 
and so to the Sun again. Hence the order of the seven days— 
the Sun’s day (Solis dies), the Moon’s day, Mars’ day (Martis dies, 
Mardi), Mercury’s day (Mercurii dies, Mercredi), Jove’s day (Lovis 
dies, Jeudi), Venus’s day (Veneris dies, Vendredi), and Saturn’s 
day (Saturni dies), Saturday, or the Sabbath of the Jews, a day 
of rest with the Egyptians, because an unlucky day for any sort 
of work, as ruled over by the malefic planet Saturn.’ See a criti- 
cism by W. R. Smith in Nature for March 11, 1875. It may be 
worth noticing that in the Mithraic mysteries the same order of 
the planets occurs reversed, Orig. c. Cels. 6,22. On the πλανῆται 
δαίμονες, see Tatian ad Gr. 9 and comp. Clem. Alex. Protrept. 5, 66 : 


Ξενοκράτης Καρχηδόνιος οὗτος ἑπτὰ ϑεοὺς τοὺς πλανήτας αἰνίττεται. 


200 NOTES. 


7. συνέλευσις : Οὐ. 40, 18. 

8. τὰ ἀπομνημονεύματα KTE. : The reading of these Memoirs of 
the Apostles in the Church of Justin’s day is considered a 
weighty argument in favor of their identity with our Gospels. 
As Irenaeus, Clement, and Tertullian quote our Gospels, the 
negative theory requires us to believe that in the short interval 
‘an entire change of Gospels was made throughout all the differ- 
ent and distant provinces of the Roman empire at a time when 
concerted action through general councils was unknown, and 
that, too, in so silent a manner that no record of it remains in 
the history of the Church.’ 

9. μέχρις éyxepq: ‘So long as time permits’ (Otto). The 
MSS. have ἐγχωρ εἴ, but in the matter of y and εἰ MSS. have little 
weight, and I have restored the normal subjunctive. See ὁ. 8, 
19. On the omission of ἄν, see c. 35, 2. 

10. τοῦ ἀναγινώσκοντος : The Hebrew ‘reader,’ ἀναγνώστης, sur- 
vived in the Christian Church. 

11. διὰ λόγου : Contrast to the ἀνάγνωσις. 

13. εὐχὰς πέμπομεν : So below, ἀναπέμπομεν. See c. 65, 13.— 
ὡς προέφημεν : C. 65. 

15. ὅση δύναμις : Οὐ. 13,5; 55, 27. Not ‘with 811" 15 might,’ 
but ‘as ability is given him’ (Otto). Δυνατὸς λέγειν does not re- 
fer to power of lung. Otto comp. the eucharistic formula in 
Constt. Apostol. 8, 12: Εὐχαριστοῦμέν σοι, See παντόκρατορ, οὐχ door 
ὀφείλομεν, ἀλλ᾽ ὕσον δυνάμεϑα. 

19. Οἱ εὐποροῦντες . . . γίνεται : Otto comp. c. 14, 14 and Ter- 
tull. Apol. 39. 

90. προαίρεσιν ... τὴν ἑαυτοῦ: This position (c. 6,7) is espe- 
cially common with the possessives. So in Herodotus. 

ΟἹ, ἀποτίθεται : C. 18, ὅ. 

23. λειπομένοις : As above, ]. 2. 

24, παρεπιδήμοις .. . ξένοις : Hebr. 11, 138: Ξένοι καὶ waperi- 
δημοί εἰσιν ἐπὶ τῆς γῆς. --- ἁπλῶς: ‘In short.’ Combined with 
συντόμως in Plut. Vit. p. 1015 E. A very common use, especially 
at this period. 

25. κηδεμὼν γίνεται: Γ᾿. ‘acts as..—Tyv ... τοῦ ἡλίου ἡμέραν : 
We might expect the dat. as above, but the acc. as the general 
adverbial case may be used of the time when. Comp. σήμερον, 


THE FIRST APOLOGY. 6. 68. 201 


and even in classic Gr. Dem. 54, 10: ἐκείνην τὴν ἑσπέραν, ‘on and 
for that evening ;’ Herod. 8, 86: ταύτην τὴν ἡμέρην. 

80. ἥτις : C. 38, 15. 

32. ἅπερ: C. 12, 98.---ἀνεδώκαμεν Ξ--ἀνέδομεν. The third person 
plural of the first aor. is more common than the first person. 
The second aorist, however, is the rule in the plural— which 
Veitch does not seem to bring out distinctly. 


68. CONCLUSION. 

1. λόγου καὶ ἀληθείας ἔχεσθαι : ‘ Accord with reason and truth.’ 
A familiar Platonic turn, as in De Rep. 9,585 C: πρᾶγμα ἀληϑεί- 
ας ἐχόμενον. Comp. Athenag. Res. 1, 1. 

2. τιμήσατε . . . καταφρονήσατε: Come to a decision about it. 
See c. 16, 6. 

4, τῶν μηδὲν κτέ.: C. 4, 9. 

ὃ. IIpodéyopev: C. 14, 1. 

0. ἐπιβοήσομεν : In Attic ἐπιβοησόμεϑα. 

ἡ. Ὃ φίλον . . . γενέσϑω : Otto comp. Plat. Crito, 48 D; Apol. 
19 A; Phaedr, 246 Ὁ. 

9. ἔχοντες : ‘Although.’ C. 7, 8.---ὠπαιτεῖν : C. 2, 12. 

11. ἠξιώσαμεν : Epistolary tense. 

12. τὴν προσφώνησιν .. . πεποιήμεθα: C. 1, 9, 

18. ἐπιστολῆς : So for ἀποστολῆς, Euseb. H. E. 4, 8, who cites 
this passage. 

14. ἀληθεύειν . . . γνωρίζητε: The sequence is regular, as the 
aorist is epistolary, hence=present, but comp. c. 33, 8. 


RESCRIPT OF HADRIAN, 


Justin presented to the Antonines a copy (ἀντίγραφον) of Ha- 
drian’s rescript in the original Latin. Eusebius, who cites this 
passage (I. c.), has translated it into Greek. The Latin form is 
preserved by Rufinus, and has the place of honor in the editions 
of Otto and Trollope. The genuineness of this document has 
generally been conceded, but Overbeck (Studien, 8.137 fee.) has 
recently revived Keim’s objections. 

19. Zepyviov: Probably corrupt for Σερήνου. 

30. Boats: Refers to the popular cries, Christianos ad leonem, 
Tertull, Apol. 40 (Ὁ. 96 Ὁ. 5.). 





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THE SECOND APOLOGY. 









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THE SECOND APOLOGY. 


According to Eusebius (H. E. 4,16) the Second Apolo- 
ey was addressed to Marcus Aurelius and Lucius Verus, 
and this is the opinion of many critics, including Semisch. 
In his last edition Otto has changed his mind, and sides 
with those who have followed the lead of Grabe, Pearson, 
Thirlby, and Neander, in assigning the Second Apology, 
as well as the First, to the reign of Antoninus Pius. 

Indeed, there are passages in the Apology itself which 
must be elaborately explained away, if the statement of 
Kusebius is to be defended. In the second chapter, a 
Christian, remonstrating against the sentence passed by 
Lollius Urbicus, the prefect of the city, cries: ‘Thy judg- 
ment, Urbicus, does not become the pious Emperor, nor the . 
philosopher, son of Caesar, nor the sacred senate.’ And 
at the close Justin prays tnat the Emperors may give a de- 
cision worthy of their piety and their philosophy. Now, 
even if we do not accept Ueberweg’s plausible conjecture 
(c. 2, 55), it certainly requires a strain to identify Marcus 
Aurelius with the pious Emperor—for Marcus was never 
called Pius in his lifetime (Aubé) ; and the philosophy of 
Verus, despite the official title, would hardly have been ap- 
pealed to by a man so much in earnest as was our Martyr. 
See Aubé, 1. c. (pp. 66-76), and notice among the recent 
adherents of the earlier date of this Apology, Overbeck, 
Studien, 1,8. 117. 


206 THE SECOND APOLOGY. 


ANALYSIS OF THE SECOND APOLOGY.* 


In the exordium of the Second Apology Justin declares 
that wicked men and demons unite to murder the Chris- 
tians (c. 1); and to prove this he adduces the account of 
three persons who a few days before had been punished— 
two of them with death—for confessing the name of 
Christ (ce. 2). Indeed, Justin affirms that he himself ex- 
pects to suffer a like doom from the machinations of his 
enemy, Crescens, a Cynic philosopher, or rather philopso- 
pher (c. 3). 

The Gentiles, seeing the contempt of the Christians for 
death, would say: Why do you not put yourselves to 
death in order that you may go the more speedily to 
your God, instead of giving us the trouble of executing 
you? Justin gives the reason why the Christians do not 
resort to suicide, and yet fearlessly confess Christ (ce. 4). 
Why does God suffer you to be killed? Justin answers 
this question, and defends the justice of God and the in- 
nocence of the brethren. 


I. He defends the justice of God. God gave the angels 
the care of mankind; but the angels fell from their first 
estate, and scattered the seeds of crime among men (c. 5). 
God’s remedy for this was His Son, the Logos. How 
crushed the demons are before the Logos is shown by the 
fact that the Christians everywhere drive out demons by 
the name of Jesus Christ (¢. 6). The world, then, is pre- 
served for the sake of the Christians, and the demons are 
not yet punished, but they will be sent into everlasting 
fire when the great conflagration takes place; a confla- 
gration, however, be it noted, which will not happen by 





* In this Analysis, as in the other, I fullow Otto. 


ANALYSIS. 207 


fate, because fate leaves room neither for liberty nor for 
virtue (ce. 7). 


II. He shows the innocence of the Christians from the 
persecutions themselves. 

1. If those have always been hateful to the demons, 
whosoever have had a glimmering of truth from the 
Spermatic Logos, how much more must the Christians be 
hated, who embrace the whole truth in the Incarnate 
Logos and foretell the eternal punishment that awaits 
the demons (ὁ. 9). And the Christians are hated not only 
on this account, but also because Christ has enabled un- 
learned men to acquire the true doctrine, and to follow 
the course of life that proceeds from the true doctrine 
fe; 10). 

2. The sublime firmness of Christians under persecution 
shows that they have attained the true ideal of virtue 
(e202). 

3. Nothing is better suited than persecution to repel 
all suspicion of crime, for Christians would not meet death 
so readily if they lived as the heathen report them to 
live (c. 12). The Christian doctrine is far above even the 
doctrine of Plato (c¢. 13). 

Finally, Justin asks the Emperors-to give their sanction 
to this memorial (c. 14), and to judge righteous judg- 


ment (¢. 15), 
Ey? 


‘ant 
» 


ε 





NOTES. 





AEYTEPA: Is not in the MSS. and is now omitted by Otto. 
Some of the older editors put this Apology before the longer 
document. That it is the later appears from Euseb. H. E. 4, 16, 
1 (Ὁ. 8. p. 119), although he himself calls it προτέρα by a slip 
(Otto). 

1. INTRODUCTION. 

1. Καὶ τὰ χϑές τε καὶ πρῴην : So I have written with Braun 
for δέ, Which Otto justifies (after Sylburg) on the ground of its 
abrupt vehemence. See my note on Persius, 3, 1, and comp. 
Xen. Oec. init.: "Heovea δέ ποτε xré.; Apol. Socr. init.: Σωκράτους 
δὲ ἄξιον μοι δοκεῖ εἶναι kré. Some commentators have seen in δέ 
an intimation of a connection with the former Apology. For 
the very common phrase χϑές re καὶ πρῴην, see the Lexx.: χϑὲς 
καὶ τρίτην ἡμέραν (πρὸ τῆς τρίτης ἡμέρας) is the LXX equivalent 
for the Hebrew pissed dian, heri et nudius tertius, Comp. 
Athenag. Suppl. 17, 68. 

2. Οὐρβίκου : Urbicus, consul (most probably twice) and pre- 
fect of the city under Antoninus Pius. Aubé thinks that he 
died in office, Saint-J. p. 71.—é Ρωμαῖοι: This Apology, like the 
former, was addressed not only to the emperors, but to the Sen- 
ate and people of Rome (c. 14,2: rote ἄλλοις). Otto. 

4, ὑπὲρ H pov: Others with the MSS. ὑμῶν. In the choice be- 
tween ἡμῶν and ὑμῶν we must be guided by the sense. The 
transcribers often blunder.—époroTra%av : See c. 10, 26. 

6. σύνταξιν: So Sylburg. The MSS. have σύναξιν. Σύνταξιν 
ποιησασϑαιξεσυντάξαι. See A 1,9. 

7. Ilavrayod xré.: The sentence is extremely awkward, and it 
is not surprising that editors should have resorted to conjecture 
and lacuna. The two elements of opposition are the offended 


210 NOTES. 


connections of the Christians and the demons. _ “hese are sepa- 
rated by a double parenthesis, which obscures the sense. The 
kernel of the sentence may be thus expressed: πανταχοῦ ὃς ἂν 
σωφρονίζηται κατ᾽ ἔλλειψιν διὰ τὸ δυσμετάϑετον καὶ οἱ φαῦλοι δαίμονες 
ἐχϑραίνοντες ἡμῖν καὶ [κακοὺς] δικαστὰς ὑποχειρίους ἔχοντες φονεύειν 
ἡμᾶς παρασκευάζουσι. Incorrigible sinners infuriated by our re- 
bukes and evil spirits inflamed with hatred are our bitterest foes, 
and are endeavoring to compass our murder, wherein the demons 
are aided by the wicked judges whom they have at their beck. 

8. κατ᾽ ἔλλειψιν : ‘ By reason of a failure in duty.’ 

9. χωρὶς τῶν πεισθέντων κτέ. : Christians when rebuked take it 
patiently. 

11. συγγενή σεσθϑαι: So Otto for συγγενέσϑαι, to match κολασϑή- 
σεσϑαι. 

12. λέγομεν δὲ τῶν γενομένων X.: See A 59, 1. 

14, τοὺς τοιούτους : Such as Urbicus. The article points the 
reference. 

16. παρασκευάζουσιν : By means of others. The active is often 


used of subornation. 
2. URBICUS. 


1. Γυνὴ . . . προσετιμήθη : This passage is cited by Euseb. H. 
E. 4, 17, 2 (p.120, D.S.). All between the words ᾿Επεὶ δὲ τὰ τοῦ 
X. διδάγματα ἔγνω and |. 53, προσωνυμίαν κτὲ., is wanting in our 
MSS. of Justin, and has been supplied from Eusebius.—ovveBiou 
=ovvitn: See A 16, 27. 

2. καὶ αὐτή: ‘ Likewise.’ 

4, σωφρονεῖν πείθειν : A 8, 8.---τὰ διδάγματα : Sc. τοῦ Χριστοῦ. 

5. ἀναφέρουσα : ‘ Citing.’—rois οὐ σωφρόνως : On the neg. see A 
4, 17.—peta λόγον ὀρθοῦ : C. 7,29: κατὰ λόγον τὸν ὀρθόν. Inc. 9, 
19, Christ is the λόγος ὀρϑός (Otto). 

7. ἀσελγείαις : A 4, 53. --- ἀλλοτρίαν .. . ἐποιεῖτο : ‘ Alienated.’ 

8. γαμετήν : In model Attic γαμετή is treated chiefly as an ad- 
jective. It is not used simply as ‘ wife,’ but with the force of 
‘wedded wife.’ 

10. πόρους . . . ποιεῖσθαιΞ-πορίζεσϑαι: A 1, 9. 

12, ἐξεδυσωπεῖτο : Δυσωπεῖν, in the serise of ‘shaming one into 
measures,’ ‘urge,’ is a common word in post-classic writers. 
On the imperf., see A 31, 14.---τῶν αὐτῆς : See A 21, 28. 


THE SECOND APOLOGY. 6.9. 211 


18. ὡς . .. ἥξοντοςΞΞελέγοντων ὡς ἥξει: A 4,18. 

15. ᾿Αλεξάνδρειαν: The naughtiness of Alexandria was pro- 
verbial. Halloix aptly quotes Quintil. Inst. Or. 1, 2,7: Gaude- 
mus si quid licentius dixerint, verba ne Alexandrinis quidem 
permittenda deliciis risu et osculo excipimus. See the famous 
letter of Hadrian in Vopiscus, Saturn. 8: Genus hominum seditio- 
sissimum, vanissimum, iniuriosissimum. It is often coupled with 
Antioch, both remarkable for the turbulence of the population, 
both of the greatest importance as early centres of Christianity. 
See Auson. Clar. Urb. 3. 

16, ὅπως ph... γένηται: On the sequence, see A 33, 8. 

18, ὁμοδίαιτος καὶ ὁμόκοιτος : ‘Sharing his bed and _ board.’ 
For ὁμοδίαιτος, see A 14, 17. 

19. ῥεπούδιον : The short u in Latin as well as the long is reg- 
ularly represented by ov. 

20. καλὸς κἀγαθός : Often used in irony, as Andoc. 1, 1383.— 
Séov: ‘Whereas.’ C. 4, 22. 

21. εὐχερῶς : ‘ Lightly,’ ‘readily.’ 

22, τούτων pév: Mév without δέ, and without an equivalent of 
δέ. However, cai αὐτόν answers as an antithesis. 

23. πέπαυτο: The syllabic augment of the pluperfect is often 
omitted even in Attic. 

24, μὴ βουλομένου : The subject of the genitive absolute is not 
unfrequently omitted. A 8,5. But βουλομένου may depend on 
ἀπαλλαγείσης. Stephanus suggests μὴ βουλόμενον, more elegant, 
less Justinian. —xatynyopiav πεποίηται: On π., see A 1,9. On 
the perf., A 33, 17; 62, 177. 

25. βιβλίδιον: A 29, 6. 

26. ἀναδέδωκε: A 29,7. We might expect the aor., which 
some MSS. and editors have, but the memorial is still of record. 

99, διοίκησιν : Some read, after διοίκησιν, ὑπέσχετο. 

30. πρὸς ἐκείνην μέν : The antithesis is not expressed. 

31. ἐκολάσατο: The aor. middle is rather rare. Veitch cites 
Thuc. 6,78; Plat. Menex. 240. Κολάσαισϑε has been smuggled 
by some editors into Xen. An. 2, 5, 13. 

35. αὐτὸ τοῦτο μόνον: ‘Only this and nothing more.’ Comp. 
Tertull. Apol. 2 (p. 29 D.8.): Ll/ud solum exspectatur, confessio 
nominis, non examinatio eriminis. 


212 NOTES. 


37. ἀλλ᾽ οὐκ: The Greek often says ‘but not,’ where we say 
‘and not.’ On the climax by litotes, see A 22, 10. 

38. ἑαυτὸν εἶναι X.: When the subject of the infinitive is the 
same as the subject of the leading verb, the reflexive is not ex- 
pressed except for especial reasons—which we are not to hunt 
up in an author like Justin. 

41, εἰ εἴη: Optative in oratio obliqua, of which Justin has 
made little use. 

42, συνεπιστάμενος : Συνειδώς is far more common. Comp. c. 
4,185: ἐξεταζόμενοι δὲ οὐκ ἀρνούμεϑα διὰ τὸ συνεπίστασϑαι éav- 
τοῖς μηδὲν φαῦλον. 

47, ὧν οὐδὲν πρόσεστι κτέ. : Comp. a similar curt relative claus- 
ula, A 10, 95.---ἠἀληθινῷ : ‘Genuine.’ 

48, ἀπαχθῆναι: A 31, 26. 

50. πρὸς τὸν OvpB.: The person to whom discourse is ad- 
dressed is put in πρός with accus. So regularly with εἰπεῖν. 
The stress on the direction makes the difference from the dative. 
—Tis ἡ αἰτία; Tod τὸν xré.: Variously written. Some read ric 
ἡ αἰτία Tou. . . ἐκολάσω, and charge the anacoluthon to Justin, 
who is supposed to have finished the sentence as if he had be- 
gun with διὰ τίνα αἰτίαν. Some editors mend Justin’s grammar 
by writing the inf. κολάσαι : others put δι ἥν for τοῦ (τίς ἡ αἰτία 
δι ἥν). Tod seems to be=rivoc (χάριν). Otto comp. Dial. ὃ. T. 
20; add Eur. Ion, 1860. On κολάζειν with gen., see Thue. 2, 74; 
6, 38. 1 have added τόν, and consider τοῦτον τὸν ἄνϑρωπον as 
resumptive. 

54, εὐσεβεῖ κτέ.: Comp. A 1,11. Ueberweg (ap. Otton.) con- 
jectures Εὐσεβεῖ Αὐτοκράτ. (A. Pius) οὐδὲ Φιλοσόφῳ (M. Aurel.) οὐδὲ 
Καίσαρος παιδί (Verus). 

56. Καὶ és: A remnant of Attic idiom. 

00. ἀπηλλάχθαι γινώσκων : Γινώσκω as a verb of thinking (γνώμη, 
‘opinion’) takes the inf.; ‘convinced that.’ Euseb. has ἐπεῖπε. 

61. τῶν οὐρανῶν : Suspicious. Euseb. has τὸν Sedy. Ὁ 

62, Kai... δέ A 382, 45. 


3. JUSTIN AND CRESCENS. 


Maran was the first editor to put this chapter here instead of 
between the end of ο. 8: ὁ ἡμέτερος διδάσκαλος, and the beginning 


THE SECOND APOLOGY. C.3. 2135 


of c. 9: ἵνα δὲ μή τις εἴπῃ. His reasons are: 1. This is the order 
in which Eusebius (and Rufinus) found the chapters; 2. The 
subject fits in here, and interrupts the discourse there. 

1. Κἀγὼ οὖν xré.: Cited by Euseb. H. E. 4, 16,3 (p. 119, D.8.). 
- προσδοκῶ . . . ἐπιβουλευθῆναι: On the aor., see A 12, 23. 

2. ξύλῳ ἐμπαγῆναι: ‘To be fastened in the stocks.’ Comp. 
Acts 16,24. Euseb. has ἐντιναγῆναι. The translations ‘impaled,’ 
‘crucified,’ ‘ bastinadoed,’ are less likely. Braun identifies the 
ξύλον with the κύφων, for which see the lexicons. — κἄν = καί, 
which Euseb. has. See A 2, 7. 

3. Kpioxevros : Crescens (pr. Créscéns). On 1 ΞΞ δ, see A 4, 4. 
The nom. is Κρίσκης. So KAnun¢=Cléméns. The e-sound has 
been lengthened by the durative group -ns, and finally absorbs 
then. So formosus, fr. formonsus. Tatian, Justin’s disciple, has 
much harm to say of this person, ad Gr. 19: Κρίσκης oy ὁ ἐννεοτεύ- 
σας TH μεγάλῃ πόλει, παιδεραστείᾳι. μὲν πάντας ὑπερήνεγιεν, φιλαργυρίᾳ 
δὲ πάνυ προσεχὴς ἦν. Θανάτου δὲ ὁ καταφρονῶν οὕτως αὐτὸς (80 1 
read for αὐτὸν) ἐδεδίει τὸν ϑάνατον we καὶ lovorivoy, καϑάπερ καὶ ἐμέ, 
ὡς κακῷ τῷ ϑανάτῳ περιβαλεῖν πραγματεύσασϑαι κτὲ.---φιλοψόφου : 
Coined for the occasion by Justin himself. Euseb. has ἀφιλοσό- 
gov. Only persons of delicate intellectual habit and feeble in- 
tellectual grasp will be shocked nowadays at Justin’s levity in 
making a wretched pun at this momentous crisis. Comp. Plato, 
Phaedo, 68 B: οὐκ ἄρ᾽ ἣν φιλόσοφος ἀλλά τις φιλοσώματος. 

4, ὅς ye: A 12, 22. 

5. ἃ ph ἐπίσταται: Μή is the negative of the characteristic 
relative (generic).—katapaprupet: A 4, 25.—ds... ὄντων: A 4, 19. 

Ὁ. πρὸς χάριν καὶ ἡδονήν: A 2, 12. 

7. Hive... ἢ εἰ: Want οἵ concinnity for εἴτε... sire. Eire 

. εἴτε presents a matter of indifference; one horn of the di- 
lemma is as good as the other. 

8. ἐντυχών: A 14, 8ὃ.---τοῖς τοῦ Xp. διδάγμασι : C. 2, 4.---κατατρέ- 
χει: So our ‘run down,’ A 4, 25; Clem. Alex. Paed. 1, 5, 20. 

9, ἰδιωτῶν : ‘ Unphilosophical gentry,’ A 39, 10, -- πολύ: Even 
more common than the more analogical πολλῷ (dat. of measure), 
which Euseb. has. 

10. οὐκ ἐπίστανται: Above μὴ ἐπίσταται. The negative often 
shifts according to the general principle laid down A 4, 9. 


214 NOTES. 


11. ἐντυχὼν μὴ συνῆκε: A 14, 3.—71d... μεγαλεῖον : ‘Grandeur,’ 
greatness that makes itself felt. Acts 2,11; Luke 1,49; Clem. 
Rom. 1 Ep. ad Cor. 26: τὸ μεγαλεῖον τῆς ἐπαγγελίας αὐτοῦ. Τὸ 
. . « μεγαλεῖον, from Euseb, for τῷ. . . μεγαλείῳ of the MSS. 

14. ἐλάττων : ‘Slave.’—rpo%évra: So Euseb. The MSS. zpora- 
Séivra.—Kai γάρ: A 4, 12. 

15. ἐρωτήσαντα ... ἐρωτήσεις : A 18,2. The order is: βούλο- 
μαι ὑμᾶς εἰδέναι προϑέντα pe Kai μαϑεῖν καὶ ἐλέγξαι Ore κτὲ. ---- μαθεῖν 
ΞΞ ὅτι ἔμάσον: το, 11. 

10. ὅτι . . . μηδὲν ἐπίσταται: A 24,9. The regular|negative 
below. 

17. ὅτι ἀληϑῆ λέγω-εϊν᾽ εἰδῆτε Ore a. Χ. : A common brachylogy. 
So Lys. 18, 81: ὡς δ᾽ ἀληϑῆ λέγω, κάλει μοι τοὺς μάρτυρας.---εἰ μὴ 
ἀνηνέχθησαν : ‘If they have not been reported to you.’—at κοινω- 
νίαν τῶν λόγων-Ξαὶ κοινολογίαι : ‘ Debates.’ 

18. ἕτοιμος : Sc. εἰμὶ We should hardly expect the omission, 
which is not very common in the first person.—éq’ ὑμῶν: A 4, 12. 

19. βασιλικόν: Prov. 25, 2: It is the honor of kings to find 
out a matter. Comp. A 14, 24. 

20. Hi δὲ καὶ ἐγνώσθησαν: Kai belongs more properly to αἱ 
ἐρωτήσεις. If it be taken with éyy., tr. ‘actually.’—tpiv: A 27, 18. 

22. εἰ καὶ ἐπίσταται: Kai, ‘really... More elegant would be 
ἐπίσταται pév.-—ov τολμᾷ : The condition is merely for form’s sake, 
hence the negative oj. But, apart from that, when μέν and δέ are 
both in the protasis of a conditional sentence, the condition con- 
sists in the incongruity of the two co-ordinates, and οὐ is regu- 
larly found when fact is contrasted with fancy. 

24, δείκνυται : Sc. ὦν.---ς ye: A 12, 22.—pmde . . . τιμᾷ : Char- 
acteristic and causal. 

25. “AAN οὔτι ye: Plato, De Rep. 10,595 C: ἀλλ᾽ οὐ yap πρό ye 
ἀληϑείας τιμητέος ἀνήρ.---οὔτι: By litotes (A 22, 10) stronger than 
OUvUOEY, 

26. Κυνικῷ : There be Cynics and Cynics. The Cynic of Epic- 
tetus, Marcus Aurelius, and Maximus Tyrius was a very different 
person from the Cynic of Lucian and Justin Martyr.—é8.dopov 
τὸ τέλος : ‘Indifference,’ ‘stable equilibrium.’ Comp. Clem. Alex. 
Strom. 2,129: τέλος οὗτος εἶναι τὴν ἀδιαφορίαν ἔφη, τὸ δὲ ἀ δι ἀ- 
φορον ἁπλῶς ἀδιάφορον ἀπολείπει. Origen is sneering at phi- 


THE SECOND APOLOGY. 6. 4. 215 


losophers when he says, c. Cels. 4,26: οἱ ταῖς χαμαιτύπαις ἀδια- 
φόρως προσιόντες, διδάσκοντες δὲ Kai μὴ πάντως παρὰ TO καϑῆκον 
(pet term in philosophy) τοῦτο γίνεσθαι (comp. Athenag. Suppl. 
32, 159). — προθεμένῳ : ‘Having set up for himself’ So Nolte, 
and after him Otto, for προεμένῳ. Comp. Plut. Comp. Dion. 3: 
μόνος ἕνα προὔϑετο σκοπὸν τὴν πάτριον ἀποδοῦναι Ῥωμαίοις πο- 
λιτείαν. 


4, Wuy CHRISTIANS DO NoT KILL THEMSELVES. 

1. ἑαυτούς : A 2, 10.---φονεύσαντες : ‘Kill and.’ In English we 
do not subordinate an imperative notion. 

2. ἤδη : ‘ Forthwith.’—rwapa τὸν θεόν : A 8, 8. 

3. πράγματα μὴ παρέχετε: ‘Don’t trouble us’ with killing you. 
On παρέχειν, see A 3,17. The editors cite by way of illustrating 
this common sneer, Tertull. ad Scap. 5 (D.S. p. 120): Arrius An- 
toninus in Asia cum persequeretur, instanter omnes illius civitatis 
Christiani ante tribunalia eius se manu facta obtulerunt ; tum ille, 
paucis duct iussis, reliquis ait: ὦ δειλοί, εἰ ϑέλετε ἀποϑνήσκειν, κρη- 
μνοὺς ἢ βρόχους ἔχετε. 

5. πεποιηκέναι . . . δεδιδάγμεθα : Inf.or, A 21, 80. 

G. ἀλλ᾽ 4: A 40, 27.— Bra τὸ ἀνθρώπειον γένος : See c. 5,7; E.ad 
1). 10, ὃ.---καίρειν τε: A 22, 10. 

7. προέφημεν : Comp. A 10,9. But unless the Second Apol- 
ogy was a mere appendix to the First, the emperors could hard- 
ly have been expected to remember the passage. Thirlby sug- 
gests προσειλήφαμεν (παρειλήφαμεν). 

9. Ei... φονεύσομεν : ‘If we are to, A 8, 17.—rod μὴ γεννη- 
θῆναι : An obvious correction of Sylburg’s for τοῦ καί. 

11. ὅσον ἐφ᾽ ἡμῖν: A 40, 22.— ἐναντίον τῇ τοῦ θεοῦ βουλῇ : See 
©x Ts 

19. καὶ αὐτοί: A 54, 35.—ovotvtes . . . πράξωμεν : Mparrw is a 
narrower word than ποιῶ, and means originally ‘to bring to 
pass,’ ‘to effect.’ Comp. the restricted use of πρήσσω in Homer. 
Ποιῶ as the more general term embraces πράττω, and may stand 
for it, as in Dem. 4,5: οὐδὲν ἂν ὧν νῦν πεποίηκεν ἔπραξεν. Hence 
misapprehensions. Comp. Dem. 3, 15 and Westermann on 18, 22. 

13. οὐκ ἀρνούμεθα: A 4, 24; 8, 3.---οαΑαυνεπίστασϑαι : C. 2, 42. 

14, μηδέν : On account of the infinitive. A 2, 4. 


216 NOTES. 


15. φίλον : “Ov may have been dropped by reason of neighbor- 
hood, but Justin often omits copulative participles and infini- 
"tives. 

16, προλήψεως : A 2, 14. 


5. Wuy MEN ARE IN TROUBLE. THE Evin SPIRITs. 


1. Εἰ δέ τινα ὑπέλθοι . .. κτέ. : Another common objection. 
Comp. Arnob. 2, 76: Cur persecutiones patitur perpeti vos tantas. 
Maran cites Clem. Alex. Strom. 4, 11,82; Thirlby, Iren. adv. Haer. 
4, 34,1; Otto, Min. Fel. Octav. 12; Cels. ap. Orig. 8,69; Lactant. 
Institt. Div. 5, 21. 

4, Siadvow: A 43, 4. 

5. τὰ οὐράνια στοιχεῖα : ‘The heavenly bodies,’ as, for instance, 
Ep. ad D. 7. 

6. ὡρῶν μεταβολάς: So Thirlby for μεταβολαῖς. A 13, 10. 

7. τούτοις νόμον : So Thirlby for τοῦτον.---καὶ αὐτά : ‘ Likewise.’ 
A 54, 

8. φαίνεται πεποιηκώς : A 12, 37. 

9, ἐπὶ τούτοις ἔταξε: See Athenag. Suppl. 24, 121. 

11, γυναικῶν pigeow: The notion is familiar. Besides A 5, 6 
and Athenag. 1. c. comp. Tertull. Apol. 22 (p. 71 Ὁ. 5.). For the 
plural μίξεσιν, see A 12, 30. 

12. λοιπόν: A 3, 21. 

13. διὰ μαγικῶν γραφῶν: Thirlby suggests στροφῶν (comp. A 
14, 6), but makes no change, nor is any change necessary. There 
is witchcraft enough in writing. Comp. the runes. Books of 
magic are mentioned Acts 19, 19. 

14, ὧν ἐπέφερον : Thirlby restores ὧν, dropped on account of 
the last syllable in the preceding word. 

15. θυμάτων καὶ θυμιαμάτων: No superstition more common 
than this in the history of mankind. See Tylor, Primitive Culture. 

19. τοὺς ἀγγέλους : Sc. τοὺς παραβάτας (Ashton). 

22, καὶ τῶν λεχθέντων = καὶ εἰς τοὺς υἱοὺς τῶν λ.: Extremely 
awkward, but not to be rewritten on that account. 

24, ἀνήνεγκαν : ‘Referred.—’Ovépare κτέ.: In the First Apol- 
ogy Justin was more generous towards the demons (A 5, 11), and 
allowed them to choose their own names. The reason of the 
apparent inconsistency is that in the former passages he uses 


THE SECOND APOLOGY.. C. 6. ἢ 


the word δαίμονες as equivalent to ἄγγελοι, here the δαίμονες are 
the sons of the ἄγγελοι, and received their names from their par- 
ents. To this effect Thirlby. : 


6. NAMES OF GOD AND OF CHRIsT. 

1. θετόν : ‘Given.’—dayewvyro: A 14, 9.- ὄντι: Causal. 

2. ᾧ γὰρ ἂν καὶ ὀνόματί τι: I have restored τι. Such absorp- 
tions by a preceding syllable are very common (ἡμιγραφία, ἁπλο- 
γραφία). ‘For by whatever name a thing is called, it has the 
giver older’=the giver of a name is older than the thing named. 
Ti of course includes ric (Kaye’s suggestion). Sylburg proposes 
ὃ γὰρ ἄν, Otto ὄνομά τι (cudcunque enim nomen aliquod dicitur !). 

4, To δὲ πατήρ: ‘The (expression) father.’ 

5. ὀνόματα: The word ὄνομα, which we translate ‘name’ or 
‘noun,’ was at one period limited to the ‘proper noun,’ κύριον 
ὄνομα, 80 Called because it is the only ‘name proper.’ God has 
no such name. Comp. A 10, 7; 63,1, and Orig. c. Cels. 1, 25: 


ἢ γὰρ ἀορίστως ὁμολογοῦσι τὸ κοινὸν ὄνομα τὸ ὁ ϑεός ἢ καὶ μετὰ προσ- 





Sheng τῆς ὁ δημιουργὸς τοῦ κόσμου. Comp. 5, 35: Σκυϑιστὶ γὰρ τὸ 
προσηγορικὸν τὸν ϑεὸν καὶ Αἰγυπτιστὶ καὶ πάσῃ διαλέκτῳ ἢ) ἕκαστος ἐν- 
τέϑραπται ὀνομάζων, οὐχ ἁμαρτήσεται. 

6. προσρήσεις : ‘Appellations.’ So also Plato. Προσηγορία is 
the grammatical term for a common noun or appellative. Comp. 
προσαγόρευμα below.—O δὲ vids ἐκείνου : Regularly ὁ vide ὁ ἐκείνου. 
See A 62, 21. 

8. γεννώμενος : The Codex Claromontanus has γενόμενος, and so 
Scaliger. A much discussed passage which I leave to profes- 
sional theologians. Semisch identifies συνών with the λόγος év- 
διάϑετος, γεννώμενος With the λόγος προφορικός. See Introduction, 
XXX1X.—Thv ἄρχήν: A 10, 10.---ἔκτισε καὶ ἐκόσμησε: The tempta- 
tion to read ἔχρισε with Grabe is very strong. 

9, κατὰ TO καὶ χρῖσαι: So Scaliger for the κατὰ τὸ κεχρίσϑαι 
(κεχρῖσϑαι) of the MSS. Such a shifting of the voice and the 
subject is extremely awkward, Χριστός belonging to κεχρῖσϑαι, τὸν 
ϑεόν to κοσμῆσαι. Still, comp. Thuc. 6, 34: πείϑεσϑε τἄλλα ἐς τὸν 
πόλεμον ἑτοιμάζειν καὶ παραστῆναι παντὶ KTE. 

10. 80 αὐτοῦ : Comp. Hebr. 2,10: Av ὃν τὰ πάντα καὶ Ov οὗ τὰ 


πάντα.---κοαὶ αὐτό: A 54, 35. 


218 NOTES. 


11. ὃν τρόπον: A 4, 22. 

12. ἔμφυτος τῇ φύσει τῶν ἀνθρώπων δόξα : See Tertull. Testimon., 
Anim. 2 (p. 18, Ὁ. 5.); Apologet. c. 17 (p. ὅ8, Ὁ. 5.), which con- 
tains the famous words, O testimonium animae naturaliter Chris- 
tianae. 

13. Ἰησοῦς xré.: Comp. A 33, 21. Perhaps Justin, as other 
Fathers, associated the name with the Gr. ἰᾶσϑαι also (Otto). See 
c. 23, 18. 

14. Kai yap: A 4, 12. 

15. ὡς προέφημεν : A 28, 9, and 63, 20. 

10. ἀποκυηθείς : Not a classic word, c. 46, 21. 

17. ἐπὶ καταλύσει: I have inserted ἐπί with Perionius, but 
the simple dat. is not hopeless. Comp. Thuc. 1, 123 (ὠφελίᾳ) ; 
3, 82 (τῇ τῶν ἐναντίων κακώσει. . . πλεονεξίᾳ) ; 6, 383 (ξυμμαχίᾳ). 
See Classen. For ἐπί, see Index.—dés καὶ viv: So with Otto for 
Kai νῦν, ὡς having been absorbed by the preceding -ων. 

20. ἐπορκίζοντες κτέ.: We should expect ἐξορκίζοντες and ἐξορ- 
κιστῶν, but ἐπορκισταί is found Dial. c. T. 85, and ἐπορκιστής is the 
word used in Constt. Apostt. 8, 26. The heathen had great re- 
spect for Christian magic. See Cels. ap. Orig. 6,41; 8, 37. 

22. τῶν ἄλλων: Applies strictly to ἐπορκιστῶν alone, but see A 
6, 4. 

24, καὶ ἔτι viv ἰῶνται : Comp. Tertull. Apol. 23.27. 32. 87 (Otto). 
--καταργοῦντες : A favorite Pauline word, Rom. 3,3; 4,14; 7, 2. 
6; Gal. 3,17; 5,4. In the LXX only in Ezra. 


7. THE WORLD PRESERVED FOR THE SAKE OF CHRISTIANS. 

1, ἐπιμένει. .. μὴ ποιῆσαι: A 28, 7. 

3. μηκέτι ὦσι: Annihilation not of being, but of power (Ash- 
ton). 

4, ὃ γινώσκει κτέ.: A difficult passage. ‘As it stands, it must 
be construed thus: ὃ (sc. τὸ σπ. τῶν Xp.) γινώσκει (SC. ὁ Sede) ὅτι 
(SC. τὸ σπέρμα τ. Xp.) ἐν τῇ φύσει (ΞΞτῷ κόσμῳ) αἴτιόν ἐστι (SC. τοῦ αὐ- 
Tov... 1.6. τὸν ϑεόν. .. μὴ ποιῆσαι τὴν συγχ. καὶ κατάλ. τ. 7. κό- 
σμον᾽ (Nolte). ‘Which he knows to be the [only] thing in the 
world that is the cause [thereof ].’ The sense: ‘ Ye are the salt 
of the earth.’ Comp. Ep. ad Diog. 6: Χριστιανοὶ κατέχουσι τὸν κό- 
choy, Otto understands αἴτιον as=airioy τοῦ εἶναι. Braun takes 


THE SECOND APOLOGY. C. 7. 219 


αἴτιον in the sense of ‘guilty, and translates: propter semen 
Christianorum quod natura sua in culpa sive reum esse intellegit, 
and comp. Ephr. 2,3: καὶ ἦμεν τέκνα φύσει ὀργῆς. This view 
needs no criticism. Thirlby and others consider the passage 
corrupt. For αἴτιον Seegar suggests κρεῖττον, Nolte τὸ ἰατικόν or 
τὸ διαιτῶν, Vélément conservateur. "Αξιον would be easier and not 
unnatural. Comp. A 10,9: ἐὰν ἀξίου ς ἑαυτοὺς δείξωσι. 

5. οὐκ ἂν οὐδέ: Subdivided (rather than repeated) negative. 
Notice that the first negative is very rarely followed immediate- 
ly by the second. 

6. ἐνεργεῖσθαι: A 5, 15. 

8. ἀνέδην: A 26, 34. “Avy may have been dropped, ἀνέδην ἂν 
or zavr ἄν, though it is not necessary. 

9. μηδένα : Where the earlier language would have used οὐδένα. 
---ὀλλ᾽ q: A 40, 27.— τὸν μόνον: We should expect μόνον τόν. 
Sed in Lustino ferenda sunt eiusmodi peccata, non emendanda 
(Thirlby). 

10. Nae... Δευκαλίωνα : A familiar identification, first found 
in Philo. 

12, ἐκπύρωσιν : Comp. A 20, 12. 

13. Στωϊκοί: The Christians regard the destruction of the 
world by fire as a merited punishment for sin, the Stoics as a 
natural consumption. 

14, καθ᾽ εἱμαρμένην : A 43, 2. 

16. προαίρεσιν κτέ.: A 49, 14. 

21. μὴ νοήσαντες : Causal. 

22, γίνεσθαι ἀπεφήναντο: A 20, 19. ᾿Α. is treated regularly as 
a verb of saying.—aitefovo.ov: Comp. Tatian c. Gr. 11: τί μοι 
kay’ εἱμαρμένην ἀγρυπνεῖς διὰ φιλαργυρίαν ; τί δέ μοι Kad’ εἱμαρμένην 
πολλάκις ὀρεγόμενος, πολλάκις ἀποϑνήσκεις ; ἀπόϑνησκε τῷ κόσμῳ, 
ζῆϑι τῷ Sep" οὐκ ἐγενόμεθα πρὸς τὸ ἀποϑνήσκειν, ἀποϑνήσκομεν Ov 
ἑαυτούς. ἀπώλεσεν ἡμᾶς τὸ αὐτεξούσιον. See also Theophil. 
δα Autol. 2, 27. 

23. τὴν ἀρχήν: A 10, 8. 

24, τὴν τιμωρίαν : ‘The punishment’ (due). 

25. κομίσονται: Attic κομιοῦνται. So Justin elsewhere, 6, ¢., 8, 
13.—Tewyrot: Otto now with Ashton, Γενητοῦ. See A 14, 9. 

27. εἰ οὐκ Av: The common reading requires ἦν to be taken in 


220 NOTES. 


the sense of ἐξῆν, and the subject to be shifted in εἶχε to ἡ φύσις. 
The use of ἣν would better explain οὐκ in the protasis of a con- 
ditional sentence, οὐκ ἦν = ἀδύνατον jv. If any change is to be 
made, I read with Thirlby εἰ οὐ καί, and do not accept, with Otto, 
his alternative εἰ οὐκ ἄν. 

80. τάδε μὲν . .. τῶνδε δέ: A 49,9. 

32. ὡς δηλοῦσθαι: A 21, 24. 

33. ἀρχῶν καὶ ἀσωμάτων : Because they admit the necessity of 
fate and deny the existence of ἀσώματα, denying that the ἀρχαί 
are σώματα (Ashton).—ov« εὐοδοῦν : More grammatically, μὴ εὐο- 
δοῦντας, μή On account of the inf. A 2, 4, the participle on ac- 
count of the verb of showing, A 3, 8.- τε yap... ἐστι: Justin 
proceeds to draw the moral consequences of the Stoic tenets 
concerning (1) fate, (2) the nature of God. ‘Whether,’ he says, 

‘(1) they shall maintain that what is done by men is done in 

accordance with fate, or 

(2) that God is nothing but the shifting and ever-recurrent 

phenomena of the universe; 
then they will show 
(2) either that they have no conception of aught but per- 
ishable things, and no notion of God except as a being 
steeped—parts and whole—in all manner of wickedness 
(comp. c. 28, 15: χαίρειν κακίᾳ); 

(1) or that virtue and vice are nothing.’ 

The conclusion is chiastically arranged. ΤῸ the same effect 
Otto in his last ed. Maran makes Eire . . . γίνεσϑαι the prota- 
sis of the condition, and begins the apodosis with ἢ μηδὲν (φή- 
σουσι understood), and inserts cai. For the sense of the passage, 
which certainly lacks clearness, comp. A 28, 13 foll.; 48, 16 foll. 
—Hire. .. 4: A not uncommon irregularity. 

84, φήσουσι: See A 8, 17.---ππρὸς ἀνθρώπων: A 2, 17. 

35. παρὰ τρεπόμενα: SO the Codex Claromontanus. The Re- 
gius has παρατρεπόμενα. On this use of παρά, see A 20, 9. 

36. ἢ φθαρτῶν : I have inserted ἤ before φϑαρτῶν, easily dropped 
after ἀεί. 

37. αὐτὸν τὸν θεόν κτέ.: Supply κατειληφέναι out of κατάληψιν 
ἐσχηκέναι. On the use οἵ καταλαμβάνειν with the Stoics, see 
Ueberweg, 1.c. 1, 192. 


THE SECOND APOLOGY. C. 8. 291 


8, ΤῊΝ ΟΕ HATES THE BEARERS OF THE SEED. 

1. τοὺς ἀπὸ τῶν Urwikdv δὲ Soyp.: A 26, 22.— κἄν: See A 
ay be 

3. οἱ ποιηταί: See Max. Tyr. Diss. 10: τίνες ἄμεινον περὶ ϑεῶν 
διέλαβον, ποιηταὶ ἢ φιλόσοφοι; 

A, μεμισῆσϑαι . .. οἴδαμεν : For μεμισημένους ἴσμεν. 

5. Ἡράκλειτον : See A 40,11. Heraclitus was not put to death, 
but died of his own treatment for dropsy. See Tat. ad Gr. ὃ. 
Athenag. (Suppl. 31, 155) represents him as exiled from Ephe- 
sus. H.if not a ‘Stoic,’ was the spiritual ancestor of the Stoics. 
See Ueberweg, ]. ο. 1, 42: ‘The Stoics reproduced the doctrine of 
Heraclitus.’—as προέφημεν : Not in this Apology, nor yet in the 
other. See note on c. 4,7. Otto suggests ἐν τοῖς πρὸ ἡμῶν or 
ἐν τοῖς προγενομένοις, AS Opposed to ἐν τοῖς Ka ἡμᾶς = ἐν τοῖς νῦν. 
--Μουσώνιον : Doubtless the Musonius Rufus exiled (not put to 
death) by Nero on account of his freedom of speech, Tac. Ann. 
15, 71. Suidas makes the same mistake as Justin. 

6. ἐν τοῖς καθ᾽ ἡμᾶς : ‘Among the men of our time.’ Ka¥ ἡμᾶς 
loosely used like νῦν, A 29, 19.—éonudvapev: The better form is 
ἐσημήναμεν : ‘a less frequent than ἡ in Attic, if correct’ (Veitch). 
The reference 1s/to'c.-7, 17. 

7. κἂν ὁπωσδήποτε: ‘No matter after what fashion.’ Kay sc. 
ὁπωσδήποτε σπουδάζωσιν. See A 2, 7. 

9. εἰ τοὺς οὐ : Οὐ has been inserted by Otto. It.is indispensa- 
ble. ‘It is nothing strange if the demons, finding themselves 
convicted (ἐλεγχόμενοι), Work to make those more hated who are 
striving to live (supply σπουδάζοντας βιοῦν from the previous sen- 
tence) not according to a part of the Spermatic Word, but ac- 
cording to the knowledge of the whole Word, which is Christ, 
0 ἐστι being = τοῦτ᾽ ἔστι.---σπερματικοῦ λόγου: The term is bor- 
rowed from Stoic philosophy, but Justin has made a special ap- 
plication of it. Subsequent writers delight in using the figure. 
So, for instance, Origen c. Cels.1, 4: διὸ οὐδὲν ϑαυμαστὸν τὸν αὐ- 
τὸν ϑεὸν ἅπερ ἐδίδαξε διὰ THY προφητῶν Kai τοῦ σωτῆρος ἐγκατε- 
σπαρκέναι ταῖς ἁπάντων ἀνθρώπων ψυχαῖς. 

19. κόλασιν καὶ τιμωρίαν : A 9, 4. 

18. κομίσονται : See c. 7, 25. 


222 NOTES. 


16. ἐσομένης : As if he had not written μελλούσης before. A 
slip for ἔσεσϑαι. 


9. ETERNAL PUNISHMENT A NECESSITY OF GOD’s EXISTENCE. 
2, κόμποι καὶ φόβητρα: ‘Idle noises and bugbears’— Mumbo 


Jumbo. Comp. Tertull. Apol. 47 (p. 107, Ὁ. 5.): δὲ gehennam 
comminemur, quae est ignis arcani subterraneus ad paenam the- 
saurus, proinde decachinnamur. — φόβητρα: A 5,7. See Keim, 
Celsus’ Wahres Wort, S. 36, 1. 

3. κολάζονται: A 3, 4. 

6. Bpaxverras: A 49, 28. 

7. οὔτε ἔστι θεός : We should expect οὐδέ. 

8. καί, ὡς προέφημεν : I suspect a transposition of ὡς προέφημεν 
cai. Comp. c. 7, 39. 

9. τιμωροῦσιν : The middle is the usual form in this sense. 

10. ἐκεῖνοι: Sc. οἱ νομοϑέται. --- καὶ ὁ αὐτῶν πατήρ: God. For 
καί we should expect οὐδ, ‘Since they are not unjust nor their 
Father in teaching them by the Word to act as he does, those 
who obey them are not unjust.’ Braun would read αὐτούς. 

12. συντιθέμενοι: A 39, 19. 

13. προβάληται: ‘Bring forward,’ by way of objection.—rap’ 
ois μέν: A 24, 12. 

14, τάδε καλά: ‘ We should expect ra μὲν καλά, or what would 
be more Justinian, τάδε piv καλά, c. 7, 30. The diversity of hu- 
man use and wont is proverbial. Comp. Pind. fr. 200: ἄλλο δ᾽ 
ἄλλοισιν νόμισμα and Soph. O. C. 44: ἄλλα δ᾽ ἀλλαχοῦ καλά. 

17. διατάξασθαι: A 5, 10. 

19. ὀρθὸς λόγος : Comp. c. 3, ὅ. Ὁ ὀρϑὸς λόγος is not neces- 
sary. See note on πνεῦμα ἅγιον, A 61, 48. 

91, ὥστε μοι . - - εἰρήσεται : On μοι, see A 27, 18. 

22, εἰρήσεται: Sylburg desiderates εἰρήσϑω, but εἰρήσεται is a 
semi-imperative. See A 5,5, and add Eur. Hec. 826. 


10. CoMPARISON OF CHRIST WITH SOCRATES. 
1. Μεγαλειότερα: C. 3, 11.— ἀνθρωπείου : Fem. Comp. ἀνϑρώ- 
πινος, A 11, 2. 
2. διὰ τὸ λογικὸν κτέ.: So Otto, after Perionius, for διὰ τοῦτο. 
‘On account of Christ, who appeared for us, being the entire Lo- 


THE SECOND APOLOGY. C. 10. 223 


gos.’ Other manifestations are imperfect. Τὸ (in τὸ X.) belongs 
to γεγονέναι ; λογικὸν τὸ ὅλον, third attributive position. 

4, καὶ σώμα xré.: Justin is a dichotomist, that is, recognizes 
σῶμα and ψυχή only. Hence Neander has suspected this passage 
of being an interpolation. But σῶμα and ψυχή may be consid- 
ered as designating the complete human nature of Christ, λόγος 
as the expression of his divinity. In other words, in Christ the 
human and the divine combined to form a personal unity. See 
Otto, Zur Charakterik Justins, S. 15. 

0. κατὰ λόγου μέρος : Κατά as in κατὰ μεταβολήν, A 20,5. The 
sense seems to be: ‘ All that they said and invented well is due to 
a share of the Logos in the invention and consideration.’—éon 
πονηθέντα: The periphrasis with the aor. participle is rare, c. 
44,49, 

7. αὐτοῖς: A 27, 18. 

8. καὶ ἐναντία : Kai, ‘actually.’ 

9. ot προγεγενημένοι: With Thirlby, for οἱ προγεγραμμένοι. 
Comp. A 46, 15.— κατὰ τὸ ἀνθρώπινον : Formerly combined by 
Otto with οἱ zpoy. ‘After the manner of men,’ ‘ by ordinary hu- 
man generation.’ He now combines with zepaSévrec, and trans- 
lates humano modo. 

12, εὐτονώτερος : A. 65, 5. 

13. καὶ yap ... αὐτόν: Kai belongs to αὐτόν. See A 4, 12.— 
καινὰ δαιμόνια: A 5, 16. 

14. μὴ ἡγεῖσθαι : On the neg., see A 4, 18. 

15. Ὁ δὲ δαίμονας : Plato, De Republ. 2, 377 sqq. ; 10, 595 sqq. 
‘He by casting out Homer and the other poets taught men to 
reject the evil demons,’ etc. ‘O δέ is Socrates as represented by 
Plato. This use of ὁ δέ, referring to the subject of the preceding 
sentence, is irregular. Notice the coincidence in time of ἐκβα- 
λών and ἐδίδαξε.----καὶ τοὺς πρ.: It were better to omit καί or τούς 
(Maran).—rapatretoGar: A 2, 3. 

18. θεοῦ. . . τοῦ ἀγνώστου: Acts 17, 23.—Adyou ζητήσεωςΞελο- 
γικῆς ζητήσεως. 

19. Tov... ἀσφαλές : Plat. Tim. 98 C. A favorite quotation 
with the Fathers, e. g., Orig. c. Cels. 7,42. Justin cites with his 
usual looseness. In Plato we find: τὸν μὲν οὖν ποιητὴν καὶ πα- 
τέρα τοῦδε τοῦ παντὸς εὑρεῖν TE ἔργον καὶ εὑρόντα εἰς πάν- 


Μ 


224 NOTES. 


rac ἀδύνατον λέγειν. The variation is as great as in some of 
the citations from the Memoirs. 

21. ὁ ἡμέτερος Χριστός: A 48, 2. 

22, ἐπείσθη : For ἐπιστεύϑη of the MSS. (Sylburg). 

25. ἐν παντί: Παντί is masculine (Otto). 

26. ὁμοιοπαθοῦς: C. 1,4. The word occurs also Acts 14, 15; 
Jas. 5, 17. 

27, οὐ φιλόσοφοι οὐδὲ φιλόλογοι: So Plato combines ὁ φιλόσοφός 
τε καὶ ὁ φιλόλογος. Φιλόλογος has as wide ἃ range as λόγος. Comp. 
Dial. ο. Τὰ. 8: φιλολογίᾳ τε ἀνυτικώτατά ἐστι τὰ τοιάδε χωρία. .. 
Φιλόλογος οὖν τις εἶ σύ, ἔφη, φιλεργὸς δὲ οὐδαμῶς οὐδὲ φιλαλήϑης, 
οὐδὲ πειρᾷ πρακτικὸς εἶναι μᾶλλον ἢ σοφιστής. 

28. ἰδιῶται: A 39, 10. 

30. δύναμίς ἐστι: Sc. ὁ Χριστός ΟΥ τὰ Χριστοῦ. Comp. 1 Cor. 1, 
24: Χριστὸν ϑεοῦ δύναμιν καὶ ϑεοῦ σοφίαν, πα Ep. ad Diogn. 7, 
32: ταῦτα avSpwrov οὐ δοκεῖ τὰ ἔργα, ταῦτα δύναμίς ἐστι ϑεοῦ. 

31. ΚΚατασκευή: Himendatio palmaris of Pearson for τὰ σκεύη. 
Comp. Dial. c. Tr. 58: κατασκευὴ λόγου. 


11. How CuHRiIstTIANs REGARD DEATH. 


1, Οὐκ ἂν δὲ οὐδέ: Comp. c. 7, 5. 

3. παντὶ κτέ. : The rhythm is reminiscential; Saveiy for azoSa- 
veiv is poetic or late in Attic. Comp. Eurip. Alc. 419: ὡς πᾶσιν 
ἡμῖν κατϑανεῖν ὀφείλεται. Justin may have written κατϑανεῖν as 
a quotation. Comp. ὀλέσαι, A 25,12. In his last ed. Otto makes 
the same suggestion, and cites further, Eur. Alc. 782; Androm. 
1272; Aegei fragm. ap. Stob. Flor. 98, 8. 

5. τὸ Ἐξενοφώντειον: So I accent with Géttling, and so does 
Otto now. The famous passage occurs in Xen. Mem. 2, 1, 21 foll. 
The apologue is attributed by Xenophon himself to the sophist 
Prodicus. Since well worn. See Cic. Off. 1, 82, with the com- 
mentators. The student will of course compare Justin with his 
original. I subjoin the less accessible version of Max. Tyr. Diss. 
20, an important author for this period: Πρόδικος μὲν Ἡ ρακλέα 
ἄγει ἐν τῷ μύϑῳ ἄρτι ἡβάσκοντα καὶ ἀνδριζόμενον ἐπὶ διττὰς ὁδούς, 
᾿Αρετὴν καὶ Ἡδονὴν ἐπιστήσας ἡγεμόνας ἑκατέρᾳ τῇ ὁδῷ " ἡ μὲν αὐτῷ 
σοβαρὰ τῶν ἡγεμόνων, ἡ δὲ εὐσχήμων ἰδεῖν, βαδίζουσα ἠρέμα, φϑεγγο- 
μένη μουσικῶς, βλέμμα πρᾷον, ἀμπεχόνη ἁπλῆ ᾿ ἡ δὲ δευτέρα, ϑρυπτική, 


THE SECOND APOLOGY: C: 11. 225 


ἐπίχριστος, χλανιδίοις ἐξηνϑισμένη, βλέμμα ἰταμόν, βάδισμα ἄτακτον, 
φωνὴ ἄμουσος. A familiar imitation is to be found in Luc. 
Somn. 6. 

6. ἀφραίνοντας : Originally an Epic word. Plutarch uses it re- 
peatedly in his discussion of Stoic doctrines, and it may have 
been a stock word with that school. It is found in Tatian, ad 
Gr. 21: Clem. Alex. Protrept. 1,2; Paedag. 2, 7, 69. 

8. τρίοδον : Cic. 1. c., eum duas cerneret vias. These two, with 
the one he is on, make up the τρίοδος, as Ashton has thought it 
worth while to remark. Comp. Soph. O, R. 734 with 800, and 
Plato, Gorg. 524 A: ἐν τῇ τριόδῳ ἐξ ἧς φέρετον τὼ ὁδώ. 

10. ἐρωτοπεποιημένῳ : ‘ Made up to inspire passion :’ occurs no- 
where else. There is no end of such formations in later Greek. 
Observe the false reduplication (instead of ἠρωτοποιημένῳ) which 
is found occasionally in MSS. and editions of the classic writers, 
6. δ΄. ἱπποτετρόφηκεν, Lycurg. c. Leocr. 189; ὧδοπε ποιημένη, Xen. 
Anab. 5, 38,13; ἠριστοπ εποίηντο, Xen. Hell. 4, 5, 8. 

11, τῶν τοιούτων : Of the ornaments (Otto). Left vague on 
purpose.—@edxtixyv te κτέ. : Maran wishes to leave out πρός, and 
understands ὄψεις of the eyes of Vice, comparing Xen. ὄμματα 
ἔχειν ἀναπεπταμένα. Comp. the βλέμμα ἰταμόν of Max. Tyr. But 
how was the πρός smuggled in? Nor is εὐθύς so clear as on the 
hypothesis that the ὄψεις are the eyes of the beholder. Εὐϑὺς 
πρὸς τὰς ὄψεις Would correspond to the δοκεῖν φαίνεσϑαι, the δοκεῖν 
εἶναι οἵ Xen. The charm would be a momentary charm to the 
eye. Comp. κάλλει τῷ ῥέοντι καὶ φϑειρομένῳ. On the solitary τε, 
see A 22, 10. 

12. ἢν αὐτῇ ἕπηται κτέ. : Justin gives nothing but the general 
drift. 

15. ἐν αὐχμηρῷ μὲν τῷ προσώπῳ: Notice the predicative posi- 
tion, which is very common of person and dress. So in Lucian. 
Xenophon has nothing corresponding to this part: εὐπρεπῆ re 
ἰδεῖν καὶ ἐλευϑέριον φύσει... ἐσθῆτι λευκῇ. Μέν : as if he intended 
to say: ἐν αὐχμηρῷ μὲν τῷ προσώπῳ, ἐν αὐχμηρᾷ δὲ τῇ περιβολῇ. 

17. ἑαυτόνΞεσαυτόν. 

18. Καὶ πανθ᾽ ὁντινοῦν : Justin speaks in his proper person. 

20. ἄλογα : Sylburg conjectures ἀλγεινά, Pearson ἄκοσμᾳ. The 
former is the better, but not conclusive.—evdapoviav ἐκδέχεσθαι : 


226 NOTES. 


‘Obtains happiness.’ Thirlby suggests εὐδαμονεῖν ἐνδέχεσθαι; ‘may 
be happy,’ but makes no change. 

21. πρόβλημα : Ashton desiderates περίβλημα.---ἑαυτῆς τῶν mp. : 
Irregular position for τῶν ἑαυτῆς πράξεων.---τὰ προσόντα τῇ ἀρετῇ : 
Comp. c. 4, 7. 

22, ὄντως ὄντα: A familiar Platonic expression.—gCaprév: So 
the MSS. Maran and Otto write ἀφϑάρτων, ‘ because vice hides 
under the ornaments of virtue by imitating not corruptible 
things but incorruptible. But the text means that the imita- 
tion consists in corruptible things, and explains ‘ for it has noth- 
ing incorruptible.’ 

26. καὶ ἄφθαρτοι : Sc. εἰσί, ‘are also incorruptible.’ 

27. τῶν ἀπὸ τοῦ GPAov=—aSAnTHY. Comp. A 90, 22.—rav ἀνθρώ- 
πων τῶν τ᾿ : The MSS. have ἄϑλου καὶ τῶν ἀνθρώπων καὶ τῶν. The 
emendation is due to Thirlby. 

28, ἔφασαν : So Perionius for ἔφϑασαν. 

29, τῶν νομιζομένων θεῶν : Justin is thinking especially of Her- 
cules, the model just cited. Remember Hercules’s contempt of 
death.—wdvra νουνεχῆ: SO Thirlby for οὖν ἔχῃ. Otto comp. A 
46, 23: ὁ νουνεχὴ ς καταλαβεῖν δυνήσεται; Tatian, Or. ad Gr. 39: 
χρὴ τὸν νουνεχῆ συνεῖναι. 

31. ἕλκοντα : Belongs to νουνεχῆ. ‘ Which notion every sensi- 
ble man must conceive concerning the Christians—drawing the 
conclusion from our despising death, a thing so much avoided.’ 
Φευκτοῦ, first ‘avoided,’ then ‘to be avoided.’ 


12. INNOCENCE OF CHRISTIANS PROVED BY THEIR CONTEMPT 
oF DEATH. 

1. Kai yap αὐτὸς ἐγὼ . . . φονευθησόμενος : A classic passage, 
cited by Euseb. H. E.4,8. The Gentile view is given by Tertull. 
Apol. 27 (p. 81, D. 8.) : quidam dementiam existimant, etc., and 50 
(p. 112, D.8.): desperati et perditi existimamur, and Min. Fel. Oct. 
8: homines desperatae factionis, Of especial interest in this con- 
nection is the opinion of M. Aurelius himself, 11,3: τὸ δὲ ἕτοιμον 
τοῦτο (1. 6. readiness to die), ἵνα ἀπὸ ἰδικῆς κρίσεως ἔρχηται, μὴ κατὰ 
ψιλὴν παράταξιν (sheer contrariness), ὡς οἱ Χριστιανοί, ἀλλὰ λε- 
λογισμένως καὶ σεμνῶς καί, ὥστε καὶ ἄλλον πεῖσαι, ἀτραγῴδως. 

5. ὑπάρχειν : ‘ Live.’ 


THE SECOND APOLOGY. 6. 12. 297 


6. ἀνθρωπίνων σαρκῶν : Euseb. has ἀνθρωπείων. See A 26, 34. 

7. ὅπως τιν αὐτοῦ ἀγαθῶν στερηθῇ : On abrov=ipsius, see A 21, 
28: oreonSy: subj. after opt. with ἄν, as often on account of the 
equivalency of the latter to present and fut. ind. Euseb. has τῶν 
ἑαυτοῦ στερη sein ἐπιϑυμιῶν, More strictly regular. 

8. ἐκ παντός : ‘ By all means.’—fav μέν : Euseb. omits μέν, but 
comp. A 18,10, where the contrast is interrupted, as it were, by καί. 

9. ἐπειρᾶτο: We should expect πειρῷτο, but comp. A 19, 2, on 
the shifting of the point of view from ideal to unreal.—odx ὅτι 
ye: ‘ Not that,’ ‘much less.’ 

10. κατήγγελλε: SO with Eusebius for κατήγγειλε, and so Otto 
now. Καταγγείλαι would be the normal construction. Κ. ‘de- 
nounce,’ late. 

11. ἐνήργησαν . . . πραχθῆναι: A 5, 15. 

12. Povevovres: Conative present participle. 

13. εἵλκυσαν : Thirlby prefers ἕλκουσι, but here aor.=perf. On 
this subject, see the Epistle of the Churches of Vienne and Ly- 
ons in Euseb. H. E. 5, 1, 14 (p. 130, Ὁ. 8.). 

16, οὐδὲν πρόσεστιν : A 10, 25. 

17. θεὸν τὸν ἀγέννητον : A 14, 9. 

20. Κρόνου . . . μυστήρια : Thirlby cites Lactant. Inst. Div. 1,21; 
Euseb. Praep. Ev. 4, 15 sqq.; Tertull. Apol. 9 (p. 42, Ὁ. 5.). Boys 
were the favorite victims of the Phoenician Saturn (Moloch). 

21, ἀνδροφονεῖν---παιδοκτονεῖν (Otto). 

22, τὰ ἴσα: More naturally ica (Δ Υ.).---τῷ .. . εἰδώλῳ: Jup- - 
piter Latiaris. See Tertull. 1.6. Thirlby has a long note from 
which we take these references. Tatian, Or. ad Gr. 26; The- 
ophil. ad Autol. 3,7; Minuce. Fel. Oct. 21.30; Lactant. 1. c. 1, 21; 
Porphyr. De Abstin. 2, 56. 

23. mpoopaive re: SO after Thirlby for προσραίνεται, and so Otto 
now. The difference in pronunciation between ε and a was very 
slight. In fact « was called ὃ ψιλόν (simple ¢), to distinguish it 
from αι. 

25, πρόσχυσιν ... ποιούμενοι : A 1, 9.--- τῶν φονευϑέντων: The 
bestiarit. Human sacrifices were prohibited by Hadrian, Por- 
phyr. De Abstin. 2, 56 (Ashton). 

27. γινόμενοι: So I have written for γενόμενοι to match the 
other participles. 


228 NOTES. 


28, "Emxovpov μέν : Another μέν solitarium. 

32. ἐπόπτην : Sc. ὄνστα. Comp. Clem. Rom. 1 ad Cor. 55, 6: τὸν 
πανεπόπτην δεσπότην, ϑεὸν τῶν αἰώνων, With Harnack’s note. 

33. Eide καὶ νῦν τις ἐν tp. φ. - - - ἀνεβόησεν : The MSS. have: 
Ei δὲ... ἦν. The εἴϑε of the text is due to Maran. For ἢν I ac- 
cept Krabinger’s emendation ἐν (ap. Otton.). Maran’s and Otto’s 
ἄν is ungrammatical; Krabinger’s further emendation, ἀναβοήσειεν, 
is not absolutely necessary, as the aor. ind. is in wishes not rigid- 
ly limited to the past. Otto comp. further Plato, Clitoph. 407 A. 

34, AidéoOnte . . . ἀναφέροντες : Αἰσχύνομαι takes the participle 
in its causal or conditional sense, the inf. when the action is de- 
pendent. Αἰσχύνομαι ἐπαιτῶν, ‘I am ashamed because I beg,’ ‘I 
beg to my shame; αἰσχύνομαι ἐπαιτεῖν, ‘I am ashamed to beg’ 
(ὑπ᾽ αἰσχύνης οὐκ ἐθέλω ἐπαιτεῖν). In the conditional relation in- 
finitive and participle may be equivalent: οὐκ ἂν αἰσχυνοίμην 
ἐπαιτῶν = εἰ ἐπαιτοίην = ἐπαιτεῖν. Αἰδοῦμαι has theoretically the 
same constructions as αἰσχύνομαι, but practically it seldom takes 
the participle, as the emotion is more delicate. The αἰδώς comes 
before and prevents the action; αἰσχύνη may precede or follow. 
Comp. Clem. Alex. Protrept. 2, 14: οὐκ αἰδούμενος λέγειν ἃ 
προσκυνεῖν οὐκ αἰσχύνεσϑ ε, and 10,102: εἰ δὲ αἰδῶ καὶ ἔρωτα Kai 
ἀφροδίτην ἐνθειάζετε, ἀκολουϑούντων αὐτοῖς αἰσχύνη καὶ ὁρμὴ καὶ 
κάλλος καὶ συνουσία, and Paed. 2, 6, ὅφ : τὰ αἰδοῖα τοῦ ἀνθρώπου ai- 
δοῦς, οὐκ αἰσχύνη ς κατηξιωμένα. 

35. ἀναφέροντες : ‘ Attributing,’ ‘ascribing.’ 

36. ἑαυτοῖς = ὑμῖν; αὑτοῖς. In Otto’s third ed., by an unlucky 
error of the types, ϑεοῖς has been omitted after ὑμετέροις. --- περι- 
βάλλοντες Ξ-περιτιϑέντες. See c. 11, 25 (Otto). 

37. τούτοις : The Christians.—év: Refers to τὰ προσόντα. The 
sentence is very awkward. Ashton would rewrite: ὧν (referred 


~ 


to τούτοις) οὐδενὶ οὐδ᾽ ἐπὶ ποσὸν αὐτῶν OY ὧν οὐδὲν οὐδ᾽ ἐπὶ ποσὸν 


αὐτοῖς μέτεστι, Which I should prefer. Comp. A 11, 25. 


18. THz WorRD HAS BEEN IN ALL MEN. 


1, Kai γάρ: Kai with ἐγώ.---περίβλημα : ‘ Disguise.’ 
2. περιτεθειμένον : More commonly περικείμενον. 
4, Wevdodoyoupéev wv: So Maran and Otto for ψευδολογούμενον. 


d. κατεγέλασα : Translate ‘I must laugh at, ‘I cannot help 


THE SECOND APOLOGY. Ὁ. 15 229 


laughing at.’ With certain verbs of expression of emotion, the 
aorist is used as a kind of impatient present, anticipatory pres- 
ent (dramatic aorist). — δόξης : The MSS. and editions have a 
comma after δόξης. Thirlby and Maran would insert καί, or 
change κατεγέλασα into καταγελάσας (Otto). The asyndeton is 
not unbearable in Justin. 

6. εὐχόμενος . . . ὁμολογῶ: ‘I confess that I boast.’ ὋὉμολογῶ 
rarely takes the part.=ér. So Isocr. 4, 33. : 

8, τοῦ Χριστοῦ: A familiar brachylogy for τῶν τοῦ Χριστοῦ, 
after the pattern of the comparatio compendiaria, Xen. Cyr. 2, 2, 
4: ἔδοξεν αὐτῷ μεῖζον ἑαυτοῦ (ΞΞτοῦ ἑαυτοῦ) λαβεῖν. For other ex- 
amples of brachylogy in Justin, see A ὅ, 24; 20,7; 28,4: 55, 14. 

10.°Ekxaoros γάρ tis xré.: ‘For each one spoke well according 
to his share in the divine Spermatic Logos, seeing (so far as he 
saw) what was cognate (to the Logos),’ i.e., the divine. There 
is only a partial revelation of the Divine Logos outside of Christ. 
See c. 10,4 foll. Comp. Orig. c. Cels. 6,79: οὐδὲν γὰρ τῶν ἐν ar- 
ϑρώποις καλῶν γεγένηται μὴ τοῦ Seiov λόγου ἐπιδημήσαντος ταῖς ψυ- 
χαῖς τῶν κἂν ὀλίγον καιρὸν δεδυνημένων δέξασϑαι τὰς τοιάσδε τοῦ ϑείου 
λόγου ἐνεργείας.---ἀπὸ μέρους : B 10, 24. 

12. αὐτοῖς : ipsis=sibimet ipsis.—év κυριωτέροις : ‘In weightier 
matters.’ 

13. ἄπτωτον: So I write with Lange, Thalmann and Goez 
for ἄποπτον. Braun and Otto (2) rely on the gloss of Hesychius: 
ἄποπτος ἀσφαλής, βέβαιος, perhaps for ἄπτωτος, which is rare 
enough to deserve a note. So Otto also suspects now, and trans- 
lates ἄποπτον not firmam, but sublimiorem. With ἄπτωτον comp. 
Clem. Alex. Strom. 2, 2,9: τὴν γοῦν ἐπιστήμην ὁρίζονται φιλοσό- 
φων παῖδες ἕξιν ἀμετάπτωτον ὑπὸ λόγου. ᾿Ανύποπτον ‘above 
suspicion’ would not be bad, especially in connection with ἀνέ- 
Neyerov. Comp. Tatian, ad Gr. 31: ἀνυπόπτους παρ᾽ ὑμῶν τοὺς 
ἐλέγχους λαμβάνω. Thirlby suggests ἐποπτικῆν. 

14. Ὅσα οὖν κτέ.: Aubé comp. Sen. Ep. Mor. 10, 7 : guiequid bene 
dictum est ab ullo meum est, and 12,11: quod verum est, meum est. 
He might have added 8, 8; 21,9; 90, 2.— ἡμῶν τῶν Χριστιανῶν : 
Article, as regularly in appositions with personal pronouns. 

15. ἀγεννήτου: See A 14, 12. 

16, μετὰ τὸν Cedv: Comp. A 6,5 and 19, 17. 


230 NOTES, 


18, ἴασιν ποιήσηται: A 1, 9. 

20. ἀμυδρῶς : ‘But dimly.’ In Greek the notion ‘only’ is oft- 
en left to be made out by the reader. 

21. “Ἕτερον .. - καὶ ἕτερον = ἕτερον μέν, ἕτερον δέ. -- κατὰ Siva- 
μιν: ‘According to capacity,’ ‘susceptibility’ (Otto). 


14. JusTIN PRAYS THAT THIS APPEAL BE PUBLISHED. 

1. ἀξιοῦμεν: A 3, 2.---Ὥ οογράψαντας : We say ‘ endorse.’ 

2. βιβλίδιον: See A 29, 6. 

4, τῶν καλῶν : Christian doctrine. See c. 2,42; A 7, 17 (Ash- 
ton).— rapa τὴν ἑαυτῶν αἰτίαν : ‘Owing to their own fault.’ So 
Dial. c. Tr. 88: παρὰ τὴν ἰδίαν ἑκάστου αἰτίαν πονηρευσαμένου. 
Thirlby makes ἑαυτῶν refer to the Emperors. 

5. [εἰς τὸ γνωσθῆναι τοῖς ἀνθρώποις}: An awkward addition, 
which only repeats what had been said in ὅπως... γνωσθῇ, 1. 8. 
It is best omitted with Otto, as a gloss. 

0. διὰ τό: So Perionius and others for διό. 

7. γνωριστικόν: For γνωριστόν (Sylburg). 

8. διὰ τὸ ἡμῶν κτέ. : The passage is manifestly corrupt. Ashton, 
whom Otto follows in his last ed., writes διὰ τὸ ἡμῶν... πράτ- 
τειν, καταψηφίζεσϑαι. ‘Owing to their condemning us whom 
they do not know to commit such deeds of shame as they al- 
lege.’ This is, to say the least, heroic treatment. Those who 
wish to justify everything may find curious parallels for διὰ τὸ 

. καταψηφιζομένους instead of καταψηφίζεσθαι in Thue. 4, 63; 
5,7. The slip is not unworthy of Justin. By inserting πράττειν 
with Ashton after αἰσχρά and omitting the second καὶ διὰ τό asa 
διττογραφία, we get the adversative sense needed, καταψηφιζομέ- 
vovc—‘ while condemning; or, to rewrite the passage, διὰ τὸ ἡμῶν 
piv... καταψηφίζεσϑαι, αὐτοὶ δὲ χαίρειν κτὲ. 

11. ὡς: Inserted by Thirlby. 

12, προστιμᾶν : So for πρόστιμον (Thirlby).—8éer9ar: A 10, 1. 


15. CONCLUSION. 


1, Καὶ τοῦ ... κατεφρόνησα: This parting shot at a home- 
bred heresy is not unlike Justin’s impetuous manner. In his 
last ed. Otto has bracketed the passage as a gloss from Justin’s 
Dial. c. Tryph. ο. 190.--ΠΣιμωνιανοῦ : See A 26, 5. 


THE SECOND APOLOGY. (C.15. 921 


2. κατεφρόνησα : Comp. c. 13,5: κατεγέλασα.----πτρογράψητε: ‘ Au- 
thorize the publication.’ 

3. φανερὸν ἂν ποιήσαιμεν : I have inserted ἄν, dropped as often. 
Krabinger reads: ἂν ποιήσομεν. 

5. συνετάξαμεν : ‘Have composed,’c.1,6. Aor. short-hand of perf. 

7. avOpwmetov: On the form see c. 10, 1.—ei δὲ μή: A 15, 53.— 
kav: ‘At all events.’—Zwradeiors: Sotades of Thrace or Crete, a 
notorious writer of obscene poetry in the time of Ptolemy Pbila- 
delphus. His name survives in connection with the Versus Sota- 
deus used by better men. See Class. Dict. 

8. Φιλαινιδείοις : To Philaenis was ascribed a famous poetic 
manual, περὶ σχημάτων (comp. Athenag. Suppl. 20, 86), which has 
given her an unenviable position in letters. See Class. Dict. and 
comp. Tatian, ad Gr. 34: Φιλαινίδος τῶν ἀρρήτων ἐπινοιῶν. 
Clem. Alex. Protrept. 4, 61, speaks of the heathen as ἐπ᾽ tone éy- 
γραφόμενοι τὰ Φιλαινίδος σχήματα we τὰ Ἡρακλέους ἀϑλήματα. 
--΄ Αρχεστρατείοις: The MSS. have ὀρχηστικοῖς. The true 
proper name, long desiderated, has been restored by Von Leutscb. 
Archestratus of Gela or Syracuse composed a famous poem on 
Good Living (ἡδυπάϑεια), or the Art of Cookery. He is coupled 
with Philaenis in Athen. 8,13; 10,86. See Class. Dict. 

10. λεγομένοις : So Otto now. Von Leutsch balances between 
λεγομένοις ANA ἀδομένοις. The MSS. have γεν. which Thirlby ex- 
plains as ‘ acted.’ 

11. λοιπόν: A 3, 21.—Saov ἐφ᾽ ἡμῖν ἦν: A 40, 21. 

13. Ein: ‘May it be that.’—tyas: So Sylburg for ἡμᾶς. 

14. εὐσεβείας καὶ φιλοσοφίας : Comp. c. 2,55; A 2,15; 3,11; 12, 
22.—tmip ἑαυτῶν-εὑπὲρ ὑμῶν αὐτῶν, in the same spirit in which 
he said, A 8,1: λογίσασϑε δ᾽ ὅτι ὑπὲρ ὑμῶν ταῦτα ἔφημεν. Comp. 
Tertull. ad Scap. 1 (Ὁ. 114, D. 8.) : Ltaque hune libellum non nobis 
timentes misimus, sed vobis et omnibus inimicis nostris, 


Notse.—I have omitted the (spurious) Edict of Antoninus Pius, 
which is commonly appended to the First Apology. One form of 
it has already been given in this series, Euseb. H. E. 4, 13 (p. 106, 
D.S.). Nor have I thought it worth while to reproduce the often 
exploded letter of M. Aurelius to the Senate, with the legend of 
the Legio Fulminata, for which see Euseb. Ἡ, E.5,5 (Ὁ. 146, D.8.). 

M 2 








πὴ 33 
Py 
»φ 
: ΝΣ SS. ee 
rate 
᾿ 
ek 
ΝΕ ᾿ - + 
᾿ ae ae te ΛΕΡε 
a ae *, 
Ὡ Ἣν ἐν ΤΟ ἐν 
[1 ᾿ ᾿ 
Φ ad ae Ὁ Pers 
2 
ae 
ὺ «ἡ δ. τ 
% 
Φ > 7 
“Ὁ 
- 
“, ᾿ ᾿ et 
᾿ ig! P Ss 2ee- 
4 
* Ls ὃ ἢ 
4 
: 7 
fits ' 
γ" 
Φ ’ ; ; 
? | 
e 
᾿ > 
Ψ 
. iP 
"- 
4 
i : : 
5 





uy ‘wei fs .." ΡΣ 


ΧΩ a Te eae eae ir; 


7 bP is ae tsi? Ge? (2 δὲ eee 
| | ig 4 ἂν 





τ 












ΜΡ 


τ 4 eh ee ta 
ea pees > Ἂς 
? tae vey ih ἂν aS 
Y RE ae : | 
ΕΣ ΤΥ: 


μ " 
Ὺ΄ ~ ᾿ 
; - 
‘ 
ν ν fi 
iM J » 
i ee 
1 > es 
; one 
7 ‘ 
» . ᾿ 
£ ΓΝ 
ῥ 
εἶ ἢ 
4 
: ra es 
«τὺ teats 
se ον. ΡΥ Ἂς 


ὩΣ 


εὖ wits 


ee a osha 
Pasevi eg ae 
Ps ak nena’ Γ᾿ 


at 2 ἐλ gare 


hang Aha 


THE EPISTLE TO DIOGNETUS. 





EPISTLE TO DIOGNETUS. 





We have already seen in the Introduction that the 
Letter to Diognetus cannot be Justin’s. Beyond this 
we cannot speak with confidence. It has been carried 
back to the first century and ascribed to Apollos—a 
mere fancy. Bunsen claims it for Marcion, but Marcion 
before he was a Marcionite—a guess which no one has 
troubled himself to refute. The vast majority of the 
earlier critics put it under Trajan or Hadrian, and it is 
regularly published as a part of the Corpus Patrum 
Apostolicorum. In recent times the tendency has been to 
make the Epistle less ancient. Hilgenfeld puts it between 
161 and 180, Lipsius about 180, and Keim between 177 
and 180, while Zahn gives a wide sweep, from 250 to 310, 
and Harnack grants a latitude of nearly a century and a 
half. Donaldson was the first to consider the Epistle a 
late production, and would evidently be glad to set it 
down as a fabrication of Henricus Stephanus himself, if 
it were not for the age of the Strasburg MS.; and Over- 
beck has recently made an independent attack on the an- 
tiquity of the Epistle, which he supposes to be a manu- 
facture of the Byzantine time, without giving a guess 
even as to the century. According to this scholar (Stu- 
dien, 1, 21), the Epistle to Diognetus is a meditation on 
the Christian religion put into the form of a letter ad- 
dressed to a heathen, and belongs to a time when Chris- 


236 EPISTLE TO DIOGNETUS. 


tianity had ceased to battle for its existence with Judaism 
and Paganism, when believers were far removed from 
the real struggles, efforts, and views of the second cen- 
tury. Justin, the famous martyr and philosopher, was 
a convenient name for the imaginary writer; Diognetus, 
the teacher of Marcus Aurelius, a convenient name for 
the imaginary recipient. 

A detailed examination of Overbeck’s argument, which 
has been hotly assailed by men like Hilgenfeld, Keim, 
and Lipsius, does not lie within the scope of this edition. 
One caution, however, may not be inappropriate here. 
No argument based on anachronism of conception can 
be considered conclusive when we have to deal with such 
a problem as the Christian religion, in which the personal 
equation is of so much importance; and Harnack, in his 
cautious summary, has called attention to the resemblances 
between the Epistle, which Overbeck would relegate to 
the Byzantine period, and such writings as the Oration 
to the Greeks by Tatian and the Protrepticos of Clement 
of Alexandria. 

The only MS. of the Epistle to Diognetus, the Argen- 
toratensis, perished during the siege of Strasburg in Au- 
gust, 1870. The relation of this MS. to two copies of the 
Epistle made towards the close of the sixteenth century, 
the one by Henri Estienne (Stephanus), the other by Beu- 
rer, is a matter of dispute. It is on the whole most like- 
ly that, despite sundry variations, both the copy by 
Estienne, which is still preserved at Leyden, and the Apo- 
graphon Beureri, which has disappeared, were made from 
the Codex Argentoratensis, and not from a distinct orig- 
inal or originals. See Gebhardt, Patrum Apostolicorum 
Opera, Fase. 1, 205 seqq. 


NOTES. 


Bunsen’s Analysis: Christianity and Mankind, 4, 174. 


Introduction. The questions of Προ εν. Cet. 
I. The Heathen world: the variety of their idols................. ΟΣ 9: 
their superstitious: ΒΘΙΟΓΙΠΟΘΒῚ. ἐς οὐονντνςς Seda heres C. 3. 

eta Jens) their foolish rites, customs, and ceremonies.... C. 4. 
their habits and: condition... τ᾿ C. 5. 

III. The Christians < they are the soul of the world........... C. 6. 
their religion not of man, but of God.. C. 7. 


The wretched state of the world before the Son of 


IV. Reh seman ΤῈ es wos costae meee ΠΡ te walle bea Puen aan δ᾿ C. 8. 
Redeons ΠΥ He: Came sOvlates Wie .s. sieanccvsevesges dee cheese C72: 

Conclusion. Exhortation to Diognetus to become a Chris- 
hain tate. Seda ΤΡ spitetanat hone C.10. 





To the Epistle is appended a fragment by another hand, the 
conclusion of a Cohortatio ad Gentes of some unknown author, 
Sortasse Hippolyti thinks Bunsen. 


1. InTRODUCTION. THE QUESTIONS OF DIOGNETUS. 


Diognetus, admiring the virtues of the Christians, and on that 
account desirous of learning more perfectly concerning that way, 
had put the following questions: 

1. In what God do they trust, and how do they worship him, 
that they are thus enabled to look down on the world and de- 
spise death ? 

2. Why do they not accept the gods of the Gentiles ? 

3. Why do they not observe the superstitions of the Jews ? 

4, What manner of love is this that they bear towards one an- 
other ? 

5. Why this new system has just been introduced into the world. 


238 NOTES. 


1. κράτιστε: Κράτιστος is a common title of men of position 
from the time of Augustus on. Familiar are the examples in 
the N.T. Acts 28, 26; 24,3: κράτιστε Φῆλιξ, 26, 25: κράτιστε 
Φῆστε.--- Διόγνητε: The name is not uncommon, Otto counts up 
twenty-four previous to the Christian era. Our Diognetus has 
been identified by many with the Diognetus honorably men- 
tioned among the teachers of Marcus Aurelius. Sce M.A. ad se 
ipsum 1,6. Overbeck makes use of this to sustain his theory of 
a late fictitious letter. (Studien, 8. 73.) 

2, θεοσέβειαν : A favorite word for the worship of the only liv- 
ing and true God. See cc. 3,1; 4,17.20; 6,8; [Justin] Coh.1. 5. 
25. 36. 87. 88. Comp. Clem. Alex. Protrept. 10, 100: αὔταρκες ἐφό- 
διον aidvwy ϑεοσέβειαν. Θεοσέβεια may be used of heathens (ϑεο- 
σεβής Occurs repeatedly in Plato), but, on the other hand, ϑρησκεία 
is seldom, δεισιδαιμονία never employed of Christians, as Otto ob- 
serves. In ϑρησκεία the notion of ceremony is prominent. So c. 
2,86: αἵματι καὶ κνίσαις ϑρησκεύετε. Comp. Plut. Mor. 140 C: 
περιέργοις ϑρησκείαις καὶ ξέναις δεισιδαιμονίαις. Add Greg. Naz. 
le.: ϑρησκείαν οἶδα καὶ τὸ δαιμόνων σέβας, | ἡ δ᾽ εὐσέβεια προσκύ- 
γησις τῆς τριάδος. This gives point to Jas. 1, 97. In the pres- 
ent passage ϑρησκεύοντες is used from the position of the in- 
quirer, who cannot understand the simplicity of the Christian 
religion. ; 

4, αὐτόν, τόν τε: SO with Lachmann for αὐτόν re, which would 
leave ϑρησκεύοντες Without an object, and put an unnecessary 
stress ON κόσμον. 

5. ὑπερορῶσι: Differs in tone from καταφρονοῦσι. It is loftier, 
and hence more galling, as a slight is worse than an insult. 
Comp. Orig. c. Cels. Praef. 2: καταπεφρονηκέναι καὶ μεγαλοφυῶς 
ὑπερεωρακέναι τοὺς κατηγόρους. --- πθανάτου καταφρονοῦσι : For 
examples of contempt of death, see Β 2 and 12. 

ὁ. τῶν ‘EdAjvov: In the wider sense of ‘ Gentiles.’ 

7. δεισιδαιμονίαν : A. shades off like the Latin religio, and many 
commentators have noticed the tact of Paul in using a vox me- 
diae significationis when addressing the Athenians, Acts 17, 22: 
κατὰ πάντα we δεισιδαιμονεστέρους ὑμᾶς Sewow. But the bad 
sense practically preponderates, and even in the address of Fes- 
tus to Agrippa there is at least a half sneer: ζητήματά τινα περὶ 


EPISTLE TO. DIOGNETUS. C. 1. 239 


τῆς ἰδίας δεισιδαιμονίας. It is not a vow mediae significationis 
in Theophr. Char., who defines it as δειλία πρὸς τὸ δαιμόνιον, Nor in 
Max. Tyr., who says (20,6): ὁ μὲν εὐσεβὴς φίλος Sep, ὁ δὲ δεισι- 
δαίμων κόλαξ ϑεοῦ. Comp. Clem. Alex. Protrept. 2, 25: ἀκρότη- 
τες ἀμαϑίας ἀϑεότης καὶ δεισιδαιμονία, and 10, 96: δεισιδαιμο- 
νίας ἄϑεοι χορευταί. Xenophon, whom Trench cites for ὃ. ἴῃ ἃ 
good sense, is the very last author to cite on account of his pe- 
culiar bent. 

8. φιλοστοργίαν . . . πρὸς ἀλλήλους: Otto comp. Polyb. 32, 
hey 1 

9. καινὸν τοῦτο γένος : Τὸ καινὸν τοῦτο Would be more natural. 
On the charge of novelty (emphasized by Celsus ap. Orig. 1, 26), 
see A 2,3, and comp. Suet. Nero, 16: superstitio nova et malefi- 
ca; Tertull. Apol. 87: hesterni sumus; 47: novitiola para- 
tura ; Theophil. 2, 30: πρόσφατοι καὶ νεωτερικοί, and other pas- 
sages collected by Keim, Celsus’ Wahres Wort, 5. 10, 3. With 
γένος comp. Tertull. Scorp. 10: usque quo genus tertium? and 
Praed. Petri ap. Clem. Alex. Strom. 6, 5,41: Τὰ γὰρ Ἑλλήνων καὶ 
Ιουδαίων παλαιά, ὑμεῖς δὲ οἱ καινῶς αὐτὸν τρίτῳ γένει σεβόμενοι 
Χριστιανοί. ---- γένος ἢ ἐπιτήδευμα: ‘ Kind’ of men or ‘fashion’ of 
religion. The heathen found it hard to classify the Christians. 
Comp. the variety of names in Minuc. Fel. Oct. 8: homines deplo- 
ratae, inlicitae ac desperatae factionis ... plebem profanae 
coniurationis . . . latebrosa et lucifugaz natio,; ο. 9: sacraria 
impiae coitionis. The Christians themselves seem to have 
been equally at a loss. Comp. Tertull.ad Nat. 1,8: tertiwm ge- 
nus (neither heathen nor Jews). See Keim, 1. c., 8. 72, 1. 

10. εἰς τὸν βίον : ‘Into the world,’ vita hominum. — viv καὶ οὐ 
πρότερον : Νῦν is elastic. See A 29,19. So hodie in Arnob. 2, 
74: Ratio fuit cur non nuper sed hodie sospitator nostri generis 
adveniret.—amodéxonar: The genitive of the source of emotion, 
as in the familiar construction of SavpaZw. For the respectful 
tone, comp. Acts 24,3: πάντη τε καὶ πανταχοῦ ἀποδεχόμεϑα. “1 
am glad to observe this your earnest desire.’—re: With Bunsen 
for ye. i 

12. xopnyotvros: A suitable and common word for the Giver 
God: τοῦ διδόντος ϑεοῦ πᾶσιν ἁπλῶς καὶ μὴ ὀνειδίζοντος. Comp. 
Clem. Alex. Protrept. 1, 7: ἐπιφανεὶς ὡς διδάσκαλος ἵνα τὸ ἀεὶ ζῆν 


240 NOTES. 


we See xopnyhoy, and c. 3,12. See lexicon for the word and 
its origin, the generosity of which survives in the transfer. 

18. ds μάλιστα ἂν ἀκούσαντά σε: ᾿Ακούσαντα for ἀκοῦσαι, Ste- 
phanus. Otto edits τὸν ἀκούσαντα, and omits os. This gives a 
better balance, but is not necessary. On the other hand O. 
keeps σοί re, Whereas σοὶ δέ is almost certain in so antithetical a 
writer and in so narrow a compass. 


2. THE HEATHEN WORLD: THE VANITY OF ITS IDOLS. 
(Bunsen says ‘ Variety of their Idols.’) 


The author does not take up the questions propounded in the 
first chapter seriatim, but begins by setting forth the reasons 
why the Christians do not adopt heathen idolatry or Jewish su- 
perstition. After an exhortation to Diognetus to purge his 
bosom of prejudice, the writer proceeds to attack with much 
warmth and in harsh language the image-worship of the Pagans. 
Our author’s polemic against image-worship is very superficial, 
and Overbeck has made the most of this point as indicating a 
later origin. True, such arguments as the author has adduced 
might seem to be wasted on a cultivated heathen, but the fact 
that these very arguments were addressed in that age to culti- 
vated heathen would appear from the angry tone in which Cel- 
sus repels the charge of idolatry (Orig. c. Cels. 7, 62): τίς yap καὶ 
ἄλλος, εἰ μὴ πάντη νήπιος, ταῦτα ἡγεῖται Seovc ἀλλὰ μὴ ϑεῶν avasy- 
ματα καὶ ἀγάλματα; and even Porphyry thinks it worth while to 
notice the ignorance of the Christians of his day in the remark- 
able passage ap. Euseb. P. E. 8, 7: ϑαυμαστὸν δὲ οὐδὲν ξύλα καὶ 
λίϑους ἡγεῖσθαι τὰ ξόανα τοὺς ἀμαϑεστάτους, καϑὰ δὴ καὶ τῶν 
γραμμάτων οἱ ἀνόητοι λίϑους μὲν ὁρῶσι τὰς στήλας, ξύλα δὲ τὰς 
δέλτους, ἐξυφασμένην δὲ πάπυρον τὰς βίβλους. For a very similar 
strain, see Clem. Alex. Protrept. c. 4. 

1. καθάρας σεαυτόν . . . ἐσόμενος : Comp. Eph. 4, 20-24, and 2 
Cor.5,17: καινὴ κτίσις (Otto). 

3. συνήθειαν : Habit of thought.—émooxevacduevos: AS it were 
a burden or troublesome picce of luggage. Comp. Athenag. 
Suppl. 2,6; 9, 36. 

4. ὡς av... ἐσόμενος : The participle with ἄν (a post-Homeric 
combination) represents either the indicative with ἄν or the op- 


EPISTLE TO DIOGNETUS.. C. 2. 241 


tative with dy. As the future indicative with ἄν is very sparing- 
ly used in the classic time, the future participle with ἄν is also 
very rare, and like the fut. ind. with ἄν is due chiefly to a slight 
anacoluthon. So in a classic writer, wo dv . . . ἐσόμενος might 
fairly be interpreted as a change of construction from we dy... 
γενόμενος. Comp. Xen. Cyr. 1, 4, 23: ὡς ἂν. . . ornoopévove, 
where recent editors drop ἄν. The fut. opt. with ἄν is not a le- 
gitimate construction, as the fut. opt. is used only as the repre- 
sentative of the fut. ind. in oratio obliqua, and consequently did 
not come into the language until the fut.ind. with ἄν was obso- 
lescent. Still in later Greek we must not be exacting, and vio- 
lations of these rules may be found for the seeking, e. g. fut. opt. 
with ἄν : Athenag. Suppl. 21, 90: τίς οὐκ ἂν καταμέμψοιτο ; fut. 
part. with dy: Orig. 6: Cels. 3,70. See c. 4, 18. 

6. ἴδε μὴ μόνον: Not ἴδῃς, as the notion is really positive. 
Comp. Thuc. 4, 17,3: λάβετε αὐτοὺς μὴ πολεμίους Kré. ‘The nega- 
tives belong to the modifiers of the predicate and do not affect 
the verb λάβετε, Which is put in the imperative, not in the sub- 
junctive’ (Classen). 

7. ὑποστάσεως : Gen. of material. ‘Substance.’ Below we have 
ὕλη. Here εἶδος, below μορφή.--- τυγχάνουσιν : Sc. ὄντες, as c. 5,17: 
ἐν σαρκὶ τυγχάνουσι, and ο. 10, 22: τυγχάνων ἐπὶ γῆς. 

8. ἐρεῖτε : Corresponds to καλεῖτε below. ’E. is a late form for 
the present. Examples in Veitch; none classic, but comp. Soph. 
O. C. 596. Lachmann would read aiveire.—6 μέν τις : Tic 1S very 
common in such combinations, ‘ whoever he is,’ ο. 8, 4. 

11. τοῦ φυλάξοντος : Steph. The MSS. have φυλάξαντος, which 
Otto vainly tries to defend. Comp. A 81, 16. 

12. ὑπὸ ἰοῦ: Personification. Comp. A 58,45. So ὑπὸ σιδή- 
ρου καὶ πυρός below. 

18. οὐδέν : Adverbial. 

16. ὃ μέν : On the relative, see A 24, 12. 

17. πρὶν 4... ἐκτυπωθῆναι: A 4,13. The construction with the 
infinitive is regular, as the sentence is really positive, οὐ expect- 
ing a positive answer.—rais τέχναις τούτων : Sc. τῶν τεχνιτῶν. 

18. εἰς τὴν μορφὴν τούτων: Sc. τῶν ϑεῶν.---καστον: So Maran 
for ἕκαστο ς. 

19. ὡς ἔτι καὶ νῦν: I have added we, but even thus the sense 


242 NOTES. 


is not satisfactory: ‘Before being fashioned by the skill of these 
artificers into the form of the gods, had not each one undergone 
a transformation at the hands of each artist, as still happens? 
i. e., ‘Had not this material undergone some previous change at 
the will of the artificer. The sense wanted is: Was it not in 
the power (jv) of each artificer to mould the material as he liked ? 
This Lachmann tried to get by reading for ἔτι καὶ νῦν εἰκάζειν, 
which Bunsen accepts and translates (perforce): ‘Was it not 
left to the mercies of the workman to transform it as he liked ? 
The perf. part. stands in the way; we should expect rather pera- 
μορφούμενον. Otto transl. ἦν μεταμεμορφωμένον by transformaba- 
tur—a version which requires no criticism. 

81. τοιούτοις : Stephanus prefers τούτοις. With the whole pas- 
sage comp. A 9, 9. 

26. τέλεον = τελέως : ‘ Perfectly,’ ‘absolutely.’ Comp. A 29, 4. 
Otto comp. Ps. 118, 8: ὕμοιοι αὐτοῖς γένοιντο ot ποιοῦντες αὐτὰ καὶ 
πάντες οἱ πεποιϑότες ἐπ᾽ αὐτοῖς. You become perfectly like them, 
equally senseless, equally bereft of true life. The MSS. have τέ- 
λεόν τε * ἐξομοιοῦσϑεις Bunsen reads ἐξομοιοῦτε, and translates: 
‘And, in short, you treat them like the gods themselves.’ 

27. Διὰ τοῦτο : ‘On account of this’ (your infatuation). 

28. Ὑμεῖς γάρ: Tap gives the cause of the indignation.—oi viv 
νομίζοντες καὶ οἰόμενοι : Νομίζω is often used for ‘ believe in,’ ‘ac- 
cept,’ and εἶναι, which Stephanus afterwards withdrew, is un- 
necessary. Comp. Xen. Mem. 1, 1.1: ἀδικεῖ Σωκράτης ode ἡ πόλις 
νομίζει Seove od νομίζων. Οἰόμενοι 15 added to show that it is a 
mere fancy, which the writer hopes will pass away, as is indi- 
cated by viv. Lachm. writes: Ὑμεῖς yap αἰνεῖν (for οἱ viv) vo- , 
piZovrec καὶ σεβόμενοι κτὲ. : ‘Who think to praise and worship 
them [as gods]’ (Bunsen). 

29, πολὺ πλέον : ‘Much more’ [than the Christians do]. But 
αὐτῶν depends on καταφρονεῖτες. The standard of comparison is 
often to be supplied for the context. 

30. χλευάζετε καὶ ὑβρίζετε : XA. combined with μυκτηρίζειν, Clem. 
Rom. 1 Ep. ad Cor. 1, 39. 

31. ἀφυλάκτους : Emendation of Stephanus for ἀφυλάκτω ς. 

32. χρυσοῦς ἐγκλείοντες : Every one will remember how Diony- 
sius ‘conveyed’ the golden mantle of Jupiter’s statue. Cic. N. 


EPISTLE TO DIOGNETUS. Οἱ 2. 243 


Ὁ. 3, 44, 83; Clem. Alex. Protrept. 4, 52: Διονύσιος μὲν γὰρ ὁ τύ- 
pavvog ὁ νεώτερος ϑοιμάτιον TO χρύσεον περιελόμενος τοῦ Διὸς ἐν Σι- 
κελίᾳ προσέταξεν αὐτῷ ἐρεοῦν περιτιϑέναι, χαριέντως φήσας τοῦτο ἄμει- 
γον εἶναι τοῦ χρυσίου καὶ ϑέρους κουφότερον καὶ κρύους ἀλεεινότερον. 
For the higher Stoic view, see Pers. 2, 61.--ταῖς νυξί: In classic 
Greek prose, τὰς νύκτας or τῆς νυκτός, although analogies are not 
wanting for the dative. 

33. παρακαθιστάντες : SO with Krenkel for παρακαϑίσαντες on ac- 
count of the other present participle ἐγκλείοντες. Comp. A 9, 20: 
φύλακας τοιούτους καϑιστάναι.--- Αἷς δὲ δοκεῖτε τιμαῖς προσφέρειν 
Ξξταῖς τιμαῖς ἃς κτὲ. 

Bde ἐλέγχοντες : SC. τοῦ ἀναισϑητεῖν. ‘You are proving [this on 
them] when you worship them with blood and fatty steams.’ In 
translating Greek it is very often necessary to shift the relation 
of participle and leading verb. Bunsen tr. 2. ‘put to shame,’ 
Otto ‘ beschimpfen.’ 

36, ταῦθ᾽ ὑμῶν τις ὑπομεινάτω : ‘Let [me see] any one of you 
endure this’=Which of you would endure this? I have not put 
the mark of interrogation, though the imper. may be used in a 
question (= δεῖ and inf.). Comp. Plato Legg. 800 B, 801 Ὁ, 820 
E; Theaet. 170 D; Polit. 295 D. 


39. Οὐκοῦν τὴν ἂν αιἰσθησίαν αὐτῶν: The MS. has οὐκ οὖν τὴν 
αἴσϑησιν αὐτοῦ 2. ‘Therefore you do not prove [your god’s] sen- 
sation.’ However, ‘you fail to prove’ can hardly be considered 
equivalent to ‘you disprove.’ Stephanus suggests: Οὐκοῦν τὴν 
αἴσϑησιν οὐκ ἔχειν (better ἔχοντας, Sylb.) ἐλέγχετε. Οὐκοῦν τὴν 
ἀναισϑησίαν αὐτοῦ ἐλέγχετε (Krenkel). So also the margin of 
the Stephanus MS., except that for αὐτοῦ we find αὐτῶν. For 
οὐκοῦν, οὔκουν, and οὐκ οὖν, see the grammars. Kiihner sums up 
the two former thus: 
Οὐκοῦν. 1. Nonne igitur? nonne ergo? 
2. ergo; igitur. 

Οὔκουν. 1. Nullo modo, neutiquam, nequaquam, haudquaquamn. 
2. non ergo, non igitur (in a negative conclusion). 
3. non? non igitur? (in passionate questions). 

In my judgment the whole difficulty as to the handling of 
this combination lies in the neglect of the simple difference be- 
tween ov ‘nay,’ and od ‘not.’ See A 38, 9. 


244 NOTES. 


41. πολλὰ μὲν ἄν: “Ay is often dropped by accident after μέν. 
Restored by Lachm. 
42, κἂν tavta—vel hace: See A 2, 7. 


8. THE JEWS: THEIR SUPERSTITIOUS SACRIFICES. 


The writer next attacks the folly of the Jews, who recognize 
the true God, and yet offer sacrifices to him, as if he needed them, 
and try to honor him by rites and ceremonies. We are not to 
suppose from this chapter that Jewish sacrifices were continued 
after the destruction of the Temple. See the references in Har- 
nack’s note on Clem. Rom, 1 Ep. ad Cor. 41, 2. 

1. Ἑξῆς : A 382, 41. 

2, αὐτούς : Sc. Χριστιανούς. 

4, καὶ θεὸν ἕνα τῶν πάντων σέβεσθαι δεσπότην ἀξιοῦσι, φρονοῦ- 
σιν: ‘And [if] they think it right to reverence one master of 
all, they are wise.’ Φρονοῦσιν = σωφρονοῦσιν. So Eur. Hippol. 
920: dpoveiv=ed φρονεῖν, V. 921. Ihave accepted Scheibe’s emen- 
dation of this vexed passage. The MS. has καὶ εἰς. . . σέβειν 
καὶ δεσπότην ἀξιοῦσι φρονεῖν. Stephanus reads καὶ εἰ, and proposes 
to add κτίστην after πάντων. Otto reads ὡς ϑεόν, and makes the 
sentence an ἀνανταπόδοτον, 1. e.,a condition with suppressed con- 
clusion, common enough from Homer on. See a familiar ex- 
ample in Luke 13,9. Otto translates: Si deum unum omnium 
[τῶν πάντων masc.| venerart dominumque existimare (φρονεῖν) vo- 
lunt, |recte sentiunt|. Φρονεῖν as existimare is, to say the least, 
rare. Comp. Orig. c. Cels. 4,36. Hoffmann reads φρονοῖεν ἄν, a 
conjecture which is not so hopeless as Otto thinks. Bunsen, 
after Lachmann, κτίστην ϑεόν, and independently, φρονίμως for 
φρονεῖν ; Hilgenfeld, καλῶς for καὶ εἰς. --- τῶν πάντων : Sc. ϑεῶν ac- 
cording to Otto’s interpretation, who cites Dial. c. Tryph. 55: 
ὁ ϑεός σου ϑεὸς THY ϑεῶν ἐστι, and Deut. 10,17; Ps. 49, 11. 

10. εἰκότως : So Stephanus for εἰκός. The folly of the heathen 
in bringing offerings to senseless and dumb idols is matched by 
the folly of the Jews in bringing these offerings to the true God, 
as if he needed aught. 

11. ‘O yap ποιήσας .. . παρέχει αὐτός : Comp. Acts 17, 24. 25: 
ὁ ϑεὸς ὁ ποιήσας τὸν κόσμον Kai πάντα τὰ ἐν αὐτῷ οὗτος οὐρανοῦ 


4 ~ e , , τ ~ ~ A 
καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, οὐδὲ ὑπὸ 


EPISTLE ΤῸ DIOGNETUS.. C. 4. 245 


χειρῶν ἀνϑρωπίνων Separeverar προσδεόμενός τινος, αὐτὸς διδοὺς πᾶ- 
σιν ζωὴν καὶ πνοὴν καὶ τὰ πάντα. 

12. οὐδενὸς ἂν. . . προσδέοιτο : The opt. gives the tone of mor- 
al conyiction, and has more color and warmth than the indicative. 
See A 4, 10. 

17. ἐνδεικνυμένων : So Steph. for ἐνδεικνύμενοι or -μένοις. On 
évd. see A 13, 18.—ra ph δυνάμενα: So Stephanus for τῶν μὴ dv- 
VApPEVWY. 

18. τῷ ye: So Stephanus for τὸ δέ. ‘Namely, in thinking 
that they are giving presents to Him that needs nothing more.’ 
Otto omits the clause as an awkward gloss. Lachmann reads: 
τῶν μὲν μὴ δυναμένων τῆς τιμῆς μεταλαμβάνειν, τῶν δὲ δοκούντων 
παρέχειν τῷ μηδενὸς δεομένῳ. ‘Those [the deaf idols] not being 
able to partake of the honor, and those [the Jews] seeming to 
give to one who needeth nothing.’ But such an antithesis 
would be incredibly crooked. Gebhardt edits τῶν μὲν μὴ dv- 
γαμένοις. 


4, THEIR ΕΌΟΙΙΒῊ RITES, CusToMs, AND CEREMONIES. 


The author attacks the superstitious usages of the Jews 
concerning meats, the Sabbath, circumcision, fasting, the new 
moon. 

1. ᾿Αλλὰ μήν : Often in transitions, which involve the meeting 
of objections.—Wododeés: Lit. ‘ Starting at every noise,’ ‘skittish- 
ness,’ ‘ shyness.’ 

3. ἀλαζονείαν καὶ . . . εἰρωνείαν : Comp. Bekker, Anecd. Gr, 243, 
20: εἰρωνεία τὸ ἐναντίον ἐστὶ τῇ ἀλαζονείᾳ, ὅταν δυνάμενός τις 
ποιῆσαι φάσκῃ μὴ δύνασϑαι ἀλαζὼν γάρ ἐστιν ὁ ἐπὶ πλέον τὰ ἑαυτοῦ 
κομπάζων καὶ αὔξων, εἴρων δὲ ὁ ἐπὶ τὸ ἧττον ἄγων καὶ μειῶν. Here, 
however, εἰρωνεία is equivalent to ‘shuffling,’ ‘ hypocrisy.’ 

5. οὐ νομίζω : Ov restored by Stephanus, dropped by reason of 
the preceding λόγου. 

6. Τό τε: It is not necessary to write τὸ μέν in order to match 
τὸ δὲ below. Such shiftings occur in the best Greek. Comp. 
Xen. Cyr. 6, 1, 4. 

7.0 pov... ἃ δέ: A 24, 12. 

8, πῶς οὐκ ἀθέμιστον: So Gebhardt. The MS. has οὐ ϑέμις 
ἐστί, and we expect a negative. Hence Lachmann pédnc. The 


246 NOTES. 


editors are generally content with dropping ov. Steph. conj. 
οὐκ ἀϑέμιτόν εστι. 

13. παρεδρεύοντας : For the word Otto comp. 1 σι. 19,18: οἱ τῷ 
ϑυσιαστηρίῳ παρεδρεύοντες (V. 1. προσεδρεύοντες), and 7,35: εὐπά- 
ρεδρον τῷ κυρίῳ. Here scornfully, ‘dancing attendance on.’ 
Comp. πάρεδροι, ‘familiar spirits.’ A 18, 9.—éerpos: The Jews 
counted from night to night (νυχϑήμερον). The diurnal period 
began for them when three stars of moderate size appeared above 
the horizon (Boehl). Observe the chiasm (χιασμός) in the po- 
sition of ἄστροις καὶ σελήνῃ 

---- 
μηνῶν καὶ ἡμερῶν. 

14, παρατήρησιν ... ποιεῖσθαι: Comp. Gal. 4, 10: ἡμέρας πα- 
ρατηρεῖσϑε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 

15. τὰς οἰκονομίας θεοῦ κτέ. : Comp. Cic. N. D. 1, 2, 4. 

10. καταδιαιρεῖν : The force of κατά, as in καταλέγειν, of minute 
completeness, ‘to make an exact distribution.’—-mpds τὰς αὐτῶν ὁρ- 
pas: ‘According to their own desires.’ It is not necessary to read 
αὑτῶν With Bunsen. See A 21, 28.—as μὲν ... ἃς δέ: As above, 
1. 7.—€opras: Feasts, such as Passover, Pentecost, Tabernacles. 

17. πένθη : Fasts, such as Day of Atonement, Lev. 23, 27-82. 

18. ἡγήσαιτο δεῖγμα: The MSS. have ἡγήσεται τὸ δεῖγμα. I 
have followed Lachmann in restoring the normal grammar, as 
the article is irregular, and the future with ἄν rare. But if it 
were not for the τό, I would make no change. See note c. 2, 4. 
Comp. Tat. Or.ad Gr.18: τοῖς κακοῖς dy... καταχρήσονται, and 
Athenag. Suppl. 31, 157: ὡς dv... μενοῦμεν, and Clem. Alex. 
Paedag. 1,5, 17: εἰκότως ἂν πάντες κεκλήσονται μαϑηταί, and 1,6, 47: 
οὐ yap τὸ αἷμα ἄν ποτε προήσεται φωνήν.---κοινῆς : Common to Jew 
and Gentile. 

19, εἰκαιότητος Kal ἀπάτης : ‘ Vanity and error’ (Otto). 

20. ὡς: Not in the MSS.; more readily dropped than ort, 
which Otto has inserted. 


21, ἰδίας αὐτῶν: A 32, 8. 


5. THE CHRISTIANS: THEIR HABITS AND CONDITION. 


A noble description of the Christian life (Neander). Classical, 
striking, touching, and sublime, beyond anything we meet with 
in any of the other Fathers (Bunsen). 


EPISTLE TO DIOGNETUS. 6. ὅ. 247 


1. ἔϑεσι : ‘Customs,’ rather than ‘habits,’ as Bunsen translates. 
To avoid any misapprehension, the author explains below: τοῖς 
ἐγχωρίοις ἔϑεσιν KTE. 

4, βίον παράσημον: Π. of that which is ‘differently marked,’ 
hence ‘odd,’ ‘singular,’ in a bad sense. ‘Nor do they lead a 
life of marked singularity.’ 

5. πολυπραγμόνων: The ancient πολυπράγμων is the modern 
‘man of initiative.’ See the interesting passage in Thue. 6, 87: 
τῆς ἡμετέρας πολυπραγμοσύνης (of the Athenians). 

Ὁ. μάθημα τοιοῦτ᾽ : For the MS. μαϑήματι τοῦτ᾽ with Van Hen- 
gel.—et ρημένον : So many editors after Stephanus. Otto defends 
the MS. εἰρημένον, and cites c. 7, init.: οὐ γὰρ ἐπίγειον, ὡς ἔφην, 
εὕρημα τοῦτ᾽ αὐτοῖς παρεδόϑη : the last words τ. a. π. being the 
same as ἐστιν εἰρημένον. An utterly untenable position. Com- 
bine αὐτοῖς ἐστιν and ἐπινοίᾳ... εὑρημένον. ‘This doctrine 
which they have (of theirs) is not one invented by a certain 
contrivance and excogitation of meddlesome men.’ 

7. προεστᾶσιν : ‘Champion.’ Comp. c. 7, 2: οὐδὲ ϑνητὴν ἐπί- 
voay φυλάσσειν ... ἀξιοῦσι (Otto). 

8. βαρβάρους : Especially Jewish. 

9. καὶ τοῖς: So Otto. The MS. ἐν τοῖς. 

12, πολιτείας : Not ‘manner of life’ here, but ‘ polity.’ 

18. πάροικοι: Comp. 1 Pet. 2,11: παρακαλῶ ὡς παροίκου ς καὶ 
παρεπιδήμους. Also Clem. Rom. Ep. 1 ad Cor., init.: ἡ ἐκκλησία 
τοῦ Seov ἡ παροικοῦσα Ῥώμην τῇ ἐκκλησίᾳ TH παροικούσῃ Κόρινϑον; 
and Epist. Eccl. Smyrn. ap. Euseb. 4, 15, 8 (p. 109, Ὁ. 8.). 

15. Tapotow ὡς πάντες : But the dvyapia is excluded. See A 
15, 12 (Otto).—kat τεκνογονοῦσι : Kai added by Bunsen. 

10. οὐ ῥίπτουσι: A 27,1; 29,1. 

17. παρατίθενται : The regular word for setting a table.—éAN 
ov κοίτην: So Maran. The MSS. have κοινήν, ‘common but not 
common,’ i. 6. ‘common but not unclean.’ Maran’s conjecture is 
quite satisfactory. The point is often made. Comp. Tertull. 
Apol. 39 (p. 94, D.8.): Omnia indiscreta sunt apud nos praeter 
uxores. For the contrast with the heathen, see A 27; for τράπε- 
Cav κοινήν, comp. A 14, 16: ἑστιὰς κοινὰς μὴ ποιούμενοι.----Ἐ 
σαρκὶ τυγχάνουσι : Sc. ὄντες, c. 2,7. For the sentiment, comp. 2 
Cor.10,:3:- Rom:.8512, 19: 


N 
Jb | 


248 . NOTES. 


18. ἐν οὐρανῷ πολιτεύονται : Comp. Phil. 3, 20: ἡμῶν τὸ πολί- 
τευμα ἐν οὐρανοῖς ὑπάρχει. 

90. νικῶσι τοὺς νόμους : Love is not only the fulfilling of the 
law, but more than the fulfilling. Comp. Rom. 13, 9. 10.—Aya- 
mac... . διώκονται: Comp. A 1, 6; 14,18; 99, 12, and Tertull. 
ad Scap. 1 (p. 115, D.8.): Amicos diligere omnium est, inimicos 
autem solorum Christianorum ; Athenag. Suppl. 11,47: οὕτως ἐκ- 
κεκαϑαρμένοι εἰσὶ Tag ψυχὰς ὡς ἀντὶ τοῦ μισεῖν τοὺς ἐχϑροὺς aya- 
πᾶν. 

21. ᾿Αγνοοῦνται . . . ζωοποιοῦνται: Comp. 2 Cor. 6, 9: ὡς ἀγ- 
VOOUPMEVOL καὶ ἐπιγινωσκόμενοι " ὡς ἀποϑνήσκοντες Kat ἰδοὺ CH μεν. 

22, Πτωχεύουσι . . . περισσεύουσιν : Comp. 2 Cor. 6, 10: ὡς 
πτωχοί, πολλοὺς δὲ TAOUTICOYTEC’ ὡς μηδὲν ἔχοντες καὶ πάντα 
κατέχοντες. The novice is reminded that πτωχός is ‘ poor’ in its 
most desperate signification. 

24. ᾿Ατιμοῦνται . . . δοξάζονται: 1 Cor. 4,10: ὑμεῖς ἔνδοξοι, ἡμεῖς 
δὲ ἄτιμοι. 

25. Λοιδοροῦνται, καὶ εὐλογοῦσιν : Comp. 1 Cor. 4, 19 : λοιδορού- 
μένοι εὐλογοῦμεν. 

26. ᾿Αγαθοποιοῦντες . . . κολάζονται: Comp. 1 Pet. 9, 17. 

27. κολαζόμενοι χαίρουσιν : Comp. 2 Cor. 6, 10: ὡς λυπούμενοι, 
ἀεὶ δὲ χαίροντες. Suffering in this world for Christ is a pledge 
of living with Him in the next. 


6. THEY ARE THE SOUL OF THE WORLD. 


As the soul is in the body, so are the Christians in the world. 
Stationed in the world, the Christian dares not leave his post. 
Comp. Orig. c. Cels. 8, 70: ἅλες yap εἰσι τηρητικοὶ τῶν τῆς ἐπὶ γῆς 
συστάσεως τοῦ κόσμου οἱ τοῦ ϑεοῦ ἄνϑρωποι, καὶ συνέστηκε τὰ ἐπὶ γῆς 
ὕσον οἱ ἅλες οὐ τρέπονται. 

1. ᾿Απλώς : ‘In fine.’ 

5. Χριστιανοὶ . . . κόσμου : Comp. Jno. 17, 11. 14. 10 : οὗτοι ἐν 
τῷ κόσμῳ εἰσίν. .. οὐκ εἰσὶν ἐκ τοῦ κόσμου. 

0. ᾿Δόρατος ἣ ψυχὴ κτέ.: Otto comp. [Plato] Axiochus, 365: 
ἡμεῖς γάρ ἐσμεν ψυχή, ζῶον ἀϑάνατον, ἐν ϑνητῷ καϑειργμένον φρουρίῳ. 

8. μένοντες : So Steph. for μὲν ὄντες. 

9. θεοσέβεια : In contrast to the parade of Pagan and Jewish 
Spnoxeia. See c. 1,2. Comp. A 6, 8: λόγῳ (= πρνέυματι) τιμᾶν, 


EPISTLE TO.DIOGNETUS. Οἱ Ὁ. 249 


and Rom. 12, 1: λογικὴ (ΞΞπνευματικὴ) λατρεία (Otto).—Mucet τὴν 
ψυχὴν ἡ σάρξ: The term σάρξ is found first in the Stoic school, 
then in the Epicurean, and was finally taken up by the later Pla- 
tonists, Plutarch and Maximus. See Keim, Celsus, 8. ὃ, 65, and 
the commentators on Pers. 2, 63: scelerata—pulpa. 

18. τοὺς μισοῦντας ἀγαπῶσι: Comp. Matt. 5, 44; Luke 6, 27: 
ἀγαπᾶτε τοὺς ἐχϑρούς. Justin, A 15, 30: ἀγαπᾶτε τοὺς μισοῦν- 
rac, and Dial. c. Tr. 199: ἀγαπᾶν τοὺς μισοῦντας. Otto tri- 
umphs in this ‘evidence’ of the Justinian origin of the Epistle 
to Diognetus; Credner rejoices in this ‘ proof’ of Justin’s igno- 
rance of our Gospels. 

14, ᾿Εἰγκέκλεισται . . . τὸν κόσμον : The world is kept together 
by the Christians. So Justin says, B 7, 6, that God postpones 
the breaking up of the world for their sake.—ouvéxer δὲ αὐτὴ τὸ 
σώμα: Comp. Max. Tyr. 15,5: τὸ μὲν σῶμα συνέχεται, ἡ δὲ ψυχὴ 
συνέχεν. 

15. ὡς ἐν φρουρᾷ τῷ κόσμῳ: Comp. Plato, Phaedo, 62 B: ὡς 
ἔν τινι φρουρ ᾧᾷ ἐσμεν οἱ ἄνϑρωποι. 

17. σκηνώματι: A familiar figure. Comp. Sap. 9, 15: γεῶδες 
σκῆνος, and 2 Pet. 1, 13.14; 2 Cor:5,1; Tatian ad Gr. 15; Euseb. 
BPE 3, ol, (pe 92, 9. 5} Otto. 

19. ΚΚακουργουμένη . .. βελτιοῦται: Here ἡ ψυχή is the soul 
which is called on to eat and drink in Luke 12,19. It is the 
ἐπιϑυμία or ‘appetite.’ The notion is old and common. The 
commentators quote Heraclitus: ἔνϑα γῆ Enon, ψυχὴ σοφωτάτη, and 
the proverb: ταχεῖα γαστὴρ λεπτὸν οὐ τίκτει νόον. See Persius, 1, 
57. 

20. πλεονάζουσι : Otto understands the increase to be spiritual, 
growth in grace, in order to have something to correspond with 
βελτιοῦνται. But in view of the parallel passage below, c. 7, 31, 
οὐχ ὁρᾷς bow πλείονες κολάζονται, τοσούτῳ πλεονάζοντας ἄλλους, SUCH 
an interpretation is fanciful. The increase of the number of the 
Christians is a sufficient betterment for the purpose of the. pas- 
sage. 

21. τοιαύτην: So Lachmann for τοσαύτην, ‘so important.’— 
raéw: Comp. Plato, Phaedo 1. 6. : we ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνϑρω- 
ποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ᾽ ἀποδιδράσκειν. 

92, παραιτήσασθαι : ‘Shirk.’ See A 2, 3. 


250 NOTES. 


7%. TuerR RELIGION NoT OF MAN BUT OF GOD. 


God sent the Word by whom He made the world to. dwell 
among men, and established Him in their hearts. He works in 
meekness, not in wrath—by loye, not by fear. But He will come 
to judge—and then who shall stand ? 

1. ὡς ἔφην: C. 5, 6. 

2, ἐπίνοιαν : ‘ Fancy,’ ‘ device.’ 

3. οἰκονομίαν .. . πεπίστευνται : Comp. 1 Cor. 9, 17: οἰκονομίαν 
πεπίστευμαι ; Theophil. ad Autolyc. 1,12: [ὁ βασιλεὺς] τρόπῳ τινὶ 
οἰκονομίαν πεπίστευται. 

4, αὐτός : ‘Of his own accord’ (Otto). A common use. 

7. ἐνίδρυσε καὶ ἐγκατεστήριξε : ‘Planted and established.’ 

8. ἄνθρωπος: So I read with Bunsen for ἀνθρώποις. Comp. 
below: ὡς ἀνθρώπων ay τις λογίσαιτο, but πρὸς αὐτοὺς ἔπεμψε. 

9. ὑπηρέτην . . - ἢ ἄγγελον ἢ ἄρχοντα: Looks like a climax, 
but Otto says that it is a subdivision, thus: 

ἤ τινα τῶν διεπόντων τὰ ἐπίγεια = ἄγγελον 
ὑπηρέτην - ἤ τινα τῶν πεπιστευμένων τὰς ἐν οὐρανῷ διοικήσεις = ἀρ- 
χοντα. 
On ὑπηρέτης, sce A 14, ὅ. 

11. τὸν τεχνίτην καὶ δημιουργόν: These terms as applied to 
Christ are considered marks of later origin. See Harnack on 
Clem. Rom. 1 ad Cor. 37, 3. 

12. & τοὺς οὐρανοὺς ἔκτισεν : When the person is considered 
as an instrument, the dative may be used. It is sometimes over- 
looked by scholars, and confounded with the dative of the agent 
(person interested). 

13. μυστήρια : ‘ Mysterious laws’ (Bunsen). 

14. στοιχεῖα: ‘Starry signs’ (Bunsen). See B 5,5. 

15. ἥλιος: Steph.; not in the ΜΗ. --- σελήνη: Otto inserts ἡ 
against the MS. With ‘sun’ and ‘moon’ the article is not neces- 
sary,.e. g. Clem. Rom. 1 ad Cor. 20,3: ἥλιός τε καὶ σελήνη.--- « « - 
ὑποτέτακται : ‘ By whom all things have been set in order (οὐρα- 
voi καὶ τὰ ἐν οὐρανοῖς) and have had their bounds definitely fixed 
(ϑάλασσα καὶ τὰ ἐν τῇ ϑαλάσσῃ), and have been put in subjection 
[to men] (γῆ καὶ ra ἐν τῇ γῇ). So Otto, who cites passages to 
prove this subjection toman. Seec.10,4: οἷς ὑπέταξε πάντα τὰ 


\ 


EPISTLE TO DIOGNETUS. C. 7. 


ἐν τῇ yy, and B45, 5: τὰ ἐπίγεια avSpwroe ὑποτάξας.-- ν νι 
So I read for the poetic νυκτί: but comp. 2, 32. ; 

21. ἀπέστειλεν: Changed afterwards into the vague ἔπεμψεν. 
See A 12, 94.---ὡς ἀνθρώπων ἄν τις λογίσαιτο: See 1. 8. 

23. ἐπιεικείᾳ: This is the word that Matthew Arnold admires 
so much, ‘sweet reasonableness.’ See [Plato] Deff. 412 B: ἐπι- 
ELKELA δικαίων Kai συμφερόντων ἐλάττωσις " μετριότης ἐν συμβολαίοις " 
εὐταξία τῆς ψυχῆς λογιστικὴ πρὸς τὰ καλὰ καὶ αἰσχρά.---πραὕτητι: A 
later form for πρᾳότητι. Comp. 1 Cor. 4, 21: ἐν ῥάβδῳ ἔλθω πρὸς 
ὑμᾶς ἢ ἐν ἀγάπῃ πνεύματί τε πρᾳότητος. On the word comp. 
Clem. Alex. Strom. 4, 6,36: πραεῖς δέ εἰσιν οἱ τὴν ἄπιστον μάχην 
τὴν ἐν τῇ ψυχῇ καταπεπαυκότες ϑυμοῦ καὶ ἐπιϑυμίας καὶ τῶν τούτοις 
ὑποβεβλημένων εἰδῶν. ἸΤρᾳότης may be the result of a victory over 
self; μακροϑυμία is originally a natural temper. 

24, ὡς θεὸν ἔπεμψεν : The balance would be better, if we were 
to read ὡς Sede ϑεὸν ἔπεμψεν, ὡς ἄνϑρωπον πρὸς avSpwrove ἔπεμ- 
ψεν, and Bunsen has put ἄνθρωπον in his text, after Lachmann. 
Ὡς ϑεόν : Because God is good and loving. See below 1. 26: Bia 
yap ob mpdceort τῷ Sep. Otto comp. 1 Jno. 4,8: ὁ Sede ἀγάπη ἐστίν. 

25. ὡς σώζων... οὐ κρίνων : 410. 9,17: οὐ γὰρ ἀπέστειλεν ὁ Sede 
τὸν υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον ἀλλ᾽ ἵνα owSy 
ὁ κόσμος Ov αὐτοῦ. 

2S. κρίνοντα: ‘As judge.’ Lachmann reads κρινοῦντα. Not 
necessary. The present participle is often used with such verbs, 
where the future would be more in accordance with the norm.— 
τίς αὐτοῦ THY παρουσίαν ὑποστήσεται : Comp. Mal. 3, 2: τίς ὑποστή- 
σεται ἐν ὀπτασίᾳ αὐτοῦ. Tapovoia, ‘ coming,’ ‘advent.’ 

29, There is a break in the MSS. with this note: Οὕτως καὶ ἐν 
τῷ ἀντιγράφῳ εὗρον ἐγκοπήν, παλαιοτάτου ὄντος (Otto corrects the 
poor scribe’s Greek unnecessarily. See A 62,12). Sylburg fills 
up the gap thus: Kai ταύτην δὲ τὴν παρουσίαν αὐτοῦ ἀνενδοιάστως 
παραδοκῶντας (sic: καραδοκοῦντας ἴ) τοὺς κατὰ πᾶσαν τὴν γῆν ἐπ᾽ 
αὐτὸν πεπιστευκότας οὐδὲν τοπαράπαν ἐστὶ τὸ ἐκφοβεῖν ἢ δουλαγωγεῖν 
δυνάμενον. Οὐχ ὁρᾷς γὰρ πολλαχοῦ κεφαλοτομουμένους TE καὶ oTav- 
ρουμένους καὶ παραβαλλομένους ϑηρίοις κτὲ. (based on Dial. ο. Tryph. 
c.110). Stephanus suspects a considerable break, and Overbeck 
(Studien, 1, 7) desiderates an answer to the second question of 
Diognetus — an exposition of the love and beneficence of the 





NOTES. 


Christians, and other detailed descriptions of Christian life on 
earth, of which their heroism in martyrdom might well form a 
part—[Od x épdas]: A tolerable stop-gap. 


8. THE WRETCHED STATE OF THE WORLD BEFORE THE SON 
oF GOD CAME. 


The state of the world before the Divine Logos came was 
wretched, for no one knew what God is. But God manifested 
Himself by means of the Word; and whereas, while he kept His 
counsel veiled in mystery, He seemed to care naught for us, He 
gave us all things with His Son. 

2. πρὶν αὐτὸν ἐλθεῖν: On πρίν, A 4,12: αὐτόν = τὸν λόγον (em- 
phatic)—"H: Passionate, like the Latin an, ‘Then, ‘What! a 
brief reductio ad absurdum. The MS. had ἡ, the quiet interrogative. 

4. οἱ μέν tives: C. 2, 8.— πῦρ : Heraclitus, and after him the 
Stoics, Diog. Laert. 9,7: ἐκ πυρὸς τὰ πάντα συνεστάναι καὶ εἰς 
τοῦτο ἀναλύεσϑαι. 

5. ov: Is often used for oi, especially in later Greek, just as we 
use ‘where’ for ‘ whither.’ Here it may be considered even more 
elegant than oi, as the fire is to be the abiding-place. See Breit- 
enbach on Xen. Hell. 2, 8, 54. For a parallel to this Christian 
unmannerliness, see A 12, 8. 

0. ὕδωρ : Thales. 

7. ἀποδεκτός : Perhaps better accentuated thus, as a verb, than 
ἀπόδεκτος as an adjective. 

9, ἀποφαίνεσθαι θεόν : Otto tr. as 1[Ξεἀποφαίνειν ἑαυτὸ ϑεόν, 86 de- 
clarare deum. Unwarranted. The general subject τις is to be 
supplied for δύναιτο from the general drift. Steph. would read 
δύναιντ᾽ ἄν SC. οἱ φιλόσοφοι. 

10. γοήτων : Common word and common thing in this age. 
See the vivid portraiture of a γόης in Lucian’s Alexander or 
Pseudomantis. 

11. ἐγνώρισεν : ‘Knew.’ So Stephanus, Bunsen, and others. 
Otto contends for ‘made known.’ Comp. Eph. 1, 9; 6, 19, and 
αὐτὸς δὲ ἑαυτὸν ἐπέδειξεν. So too Dorner. 

12. ἡ μόνῃ: ‘By which’=dia πίστεως, not cut soli concessum est, 
as the Latin translators have it. The object of συγκεχώρηται is 
indefinite. The Strasburg MS. had pévor.—O.. . δεσπότης καὶ 


EPISTLE TOSDIOGNETUS. C. 9: 253 


δημιουργός : Above, δημιουργός is used of the Word, c. 7,11. Prop- 
erly God is the creator, 6 ποιητής ; Christ ὁ δημιουργός, but the 
usage is not uniform. 

15. éyévero: ‘ Hath shown himself, ‘ proved to be,’ a common 
translation of γίγνομαι.--- μακρόθυμος : See note on ὁ. 7, 238, Add 
Chrysost. Hom. in Rom. 2: διὸ μάλιστα ἁμαρτάνειν ob χρή, ἐπειδὴ 
μακρόϑυμος, οὐδὲ τὴν εὐεργεσίαν ὑπόϑεσιν ἀγνωμοσύνης ποιεῖσϑαι " 
εἰ γὰρ μακρόϑυμος καὶ κολάζει πάντως. 

10. χρηστός: See A 10.---ἀόργητος : See note on ϑυμός, A 40, 44. 

18. ἄφραστον = ἀνέκφραστον. ---- ἀνεκοινώσατο : For ἣν éxowwoaro, 
Steph. Otto reads ταύτην. 

19. Ἔν ὅσῳ: ‘In all the time, with more emphasis on the 
length than in ἐν ᾧ, and here = ἕως, ‘so long as.’ On this mys- 
tery, see the passages cited by Otto, Rom. 16, 25. 26; 1 Cor. 2, 7— 
10; Eph. 3,4 foll.; Col. 1, 26.27; 2 Thess. 2, 19.--τὴν σοφὴν αὐτοῦ 
βουλήν : Bunsen reads αὑτοῦ unnecessarily. See A 32, 22. 

22. πάνθ᾽ ἅμα παρέσχεν ἡμῖν : Rom. 8,32: πῶς οὐχὶ καὶ σὺν αὐτῷ 
τὰ πάντα ἡμῖν χαρίσεται ; ' 

23. καὶ ἰδεῖν καὶ νοῆσαι ἃ τίς κτέ.: ποιῆσαι. Τίς ἄν. So Beu- 
ΤΟΙ Β transcript and the Strasburg codex. Stephanus reads ἀκοῦ- 
oa, Maran κατανοῆσαι, Bunsen γοῆσαι, which would match ἐγώ- 
pice above: & is due to Sylburg. The use of the interrogative 
in a relative clause is familiar, and very lively in Greek. Comp. 
Dem. 18, 126: λόγους. . . διασύρει [Αἰσχίνης], αὐτὸς εἰρηκώς ἃ τίς 


οὐκ ἂν ὥκνησε τῶν μετρίων ἀνθρώπων φϑέγξασϑαι; 


9. REASONS WHyY HE CAME so LATE. 


He came so late that men might be convicted of their unwor- 
thiness of eternal life, of their lost and ruined estate, might learn 
their own helplessness, and thus be prepared for His coming. 
God’s patience with our’sins is matched only by His gracious 
redemption of us through the gift of His Son. 

1. Πάντα . . . χρόνου: I have accepted Lachmann’s restora- 
tion. According to the other editors, the eighth chapter ends 
with the words: avr’ οὖν ἤ δὲι wap’ ἑαυτῷ σὺν τῷ παιδὶ οἰκονο- 
μικῶς, and the ninth chapter: Μέχρι μὲν οὖν κτὲ. Lachmann has 
fused the two sentences, and made the slight change of ἤδει into 
ἤδη, οἰκονομικῶς Into οἰκονομηκώς (late for w@Keovopnkwc)—hardly to 


254 NOTES. 


be considered a change, when we remember the Itacism of later 
Greek. It is unnecessary to enlarge on the awkwardness of the 
received reading, the elegance and appropriateness of Lach- 
mann’s suggestion.—oikovo py kos: Comp. the use of οἰκονομία in 
Eph. 1,10; 3,9; 1 Tim. 1,4. Οἰκονομικῶς, the ordinary reading, 
is translated by Stephanus oeconomica sua scientia. 

2, μέχρι . - - τοῦ πρόσθεν χρόνου : ‘ During [all] the time past.’ 

3. ἡδοναῖς καὶ ἐπιθυμίαις ἀπαγομένους : Comp. Tit. 3, 3: δουλεύ- 
οντες ἐπιϑυμίαις καὶ ἡδοναῖς. 

6. τὸν viv: Sc. καιρόν. The MS. has νοῦν. The emendation is 
due to Van Hengel. 

7. ἐλεγχθέντες . . . ἀνάξιοι : Sc. ὄντες. 

9, ἀξιωθῶμεν : Sc. τῆς ζωῆς.---τὸ καθ᾽ ἑαυτοὺς ... ἀδύνατον: With 
this use of κατά Comp. 6 Ka’ ἡμᾶς Χριστός = ὁ ἡμέτερος Χ. A 42,11. 

11. γενηθῶμεν = γενώμεϑα.---πεπλήρωτο : On the omission of the 
augment, see B 2,23. ᾿Ἐπεί with the pluperfect emphasizes the 
full completion, generally with a conceived interval. 

13. ἦλθε δὲ ὁ καιρός : Comp. Tit. 3,4. 5: ὅτε δὲ ὁ χρηστότης Kai 
ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν ϑεοῦ, οὐκ ἐξ ἔργων τῶν ἐν 
δικαιοσύνῃ ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ ἑαυτοῦ ἔλεος ἔσωσεν 
ἡμᾶς. 

14, & τῆς ὑπερβαλλούσης φιλανθρωπίας καὶ ἀγάπης τοῦ θεοῦ: I 
have followed Lange’s emendation. The ordinary text, as given 
by Otto and others: ὡς . . . pia ἀγάπη, is untenable. Otto forces 
a translation as usual: Cum ob immensam erga homines benevolen- 
tiam unicus sit amor dei. On ὦ with the gen., see A 9,18. Such 
an interjectional passage as Lange proposes would be very much 
in keeping with the intensely rhetorical style of the author as 
well as with the immediate context. 

10. ἀπώσατο : ‘ Late authors, from Polybius onward, often neg- 
lect the syllabic augment of ὠϑέω." 

17. ἠνέσχετο, αὐτὸς Tas ἡμετέρας ἁμαρτίας ἀνεδέξατο: The MS. 
had ἠνέσχετο λέγων κτὲ. : Lachmann reads ἐλεῶν, 1 omit with 
Hefele. Otto considers the whole passage an awkward gloss 
from Isa. ὅθ, 4.11: οὗτοι τὰς ἁμαρτίας ἡμῶν φέρει... τὰς ἁμαρτίας 
αὐτῶν αὑτὸς ἀνοίσει. 5 

18, τὸν ἴδιον υἱὸν . . . ἀπέδοτο : Rom. 8, 32: ὕς ye τοῦ ἰδίου υἱοῦ 


οὐκ ἐφείσατο ἀλλ᾽ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν.--- ἀπέδοτο: The 


EPISTLE, TO: -DIOGNETUS.. - C. 10. 250 


active would be more natural. The middle is ordinarily used 
for “ 5611." --λύτρον : To fit ἀπαγομένους (Otto). 

19. τῶν ἀνόμων: So Otto for ἀνόμων. 

20. τὸν δίκαιον ὑπὲρ τῶν ἀδίκων: 1 Pet. 3, 18: ἔπαϑεν δίκαιος 
ὑπὲρ ἀδίκων. 

92, καλύψαι : Comp. Jas. ὅ, 90: καλύψει πλῆϑος ἁμαρτιῶν. 

“2.4. Ὦ τῆς γλυκείας ἀνταλλαγῆς : Comp. A 9, 18. 

26. ἵνα. . - κρυβῇ: Ἵνα where we should expect τοῦ or τὸ with 
inf. ᾿Εκρύβην is a late form. 

28. τὸ ἀδύνατον τῆς ἡμετέρας φύσεως: Above, 1.9, we had τὸ 
Kad’ ἑαυτούς ἀδύνατον. 

80. δυνατόν : Sc. ὄντα.--- ἐξ ἀμφοτέρων : From our proved impo- 
tence and the Saviour’s proved power. 

31. αὐτόν: Ipsum —= Deum. With the whole passage Otto 
compares Isa. 11, 2. 3. 

33. περὶ ἐνδύσεως . . . μεριμνᾶν: Matt. 6, 25-31. See A 15, 46. 


10. ExHoRTATION TO DIOGNETUS TO BECOME A CHRISTIAN. 


‘Believe and know the Father. To know Him is to be full of 
joy. To love Him is to become an imitator of God. This imi- 
tation consists not in domineering over one’s neighbors, not in 
violence or overbearing wealth; it consists in bearing the bur- 
dens of others, in supplying the wants of others. Then will en- 
sue the perfect Christian life. 

1. ἐὰν ποθήσῃς, καταλάβοις ἄν: According to the MS. καὶ da- 
Bye, Which would leave the sentence without an apodosis, which 
Krenkel favors. Otto makes καὶ λάβῃς the apodosis, fancying 
that at this stage of the language λάβῃς may be used as λάβοις ἄν. 
Von Gebhardt reads κατάλαβε. I have ventured to put καταλάβοις 
ἄν, ‘you must gain.’ Lachm. would read: ἐπιποϑήσαις καὶ λάβοις 
(opt. of wish). 

2, πρῶτον pev: To this corresponds ᾿Επιγνοὺς δέ. 

ὃ. ἠγάπησε: JNO. 38,16: οὕτως γὰρ ἠγάπησεν ὁ Sede τὸν κόσμον 
κτὲ,, and 1 Jno. 4, 9: ἐν τούτῳ ἐφανερώϑη ἡ ἀγάπη τοῦ Seov.—BV ods 
ἐποίησε τὸν κόσμον : Comp. A 10,9; Β 2. 

4, ὑπέταξε: See ο. ἢ.---τὰ ἐν τῇ γῇ : The MS. had τὰ ἐν x. Syl- 
burg and Otto insert τῇ γῇ, Boehl, Hefele, Lachmann, αὐτῷ. 

5. ἄϊνω] πρὸς αὐτὸν ὁρᾶν : Bunsen reads αὑτόν unnecessarily, 


N 2 


256 NOTES. 


αὐτόν being = ipsum. Lachm. οὐρανόν from a supposed compen- 
dium scripturae ovyéy. Comp. the familiar Ovidian verse: os ho- 
mini sublime dedit, ete. 

6. ἐκ τῆς ἰδίας εἰκόνος : Gen. 1, 27.— πρὸς ots ἀπέστειλε: σε; 
20: τοῦτον πρὸς αὐτοὺς ἀπέστειλεν. : 

7. τὴν ἐν οὐρανῷ βασιλείαν: C. 9, 10: τὴν βασιλείαν τοῦ ϑεοῦ. 
Comp. ¢. ὅ, 19: ἐν οὐρανῷ πολιτεύονται. 

9. Ἐπιγνούς : Sc. τὸν πατέρα.--Ἢ πῶς ἀγαπήσεις : 1 Jno. 4, 19: 
ἡμεῖς ἀγαπῶμεν αὐτὸν ὕτι αὐτὸς πρῶτος ἠγάπησεν ἡμᾶς. 

10. ᾿Αγαπήσας δέ: Comp. 1 Jno. 4, 11.12 and 20, 21. 

90, θεὸς γίνεται τῶν λαμβανόντων : Stephanus comp. the Greek 
proverb: ἄνϑρωπος avSpwrov δαιμόνιον. So Caecil. Stat. apud 
Symmach. Ep. 2, (Obolostat. 5, v. 264 Ribb.): Homo homini deus 
est, si suum officium sciat. 

21. μιμητής : Comp. A 10,5: τοὺς τὰ προσόντα αὐτῷ μιμουμένους, 
and Max. Tyr. 6,2: πῶς οὖν γένοιντ᾽ ἂν ὕμοιοι ἄνϑρωποι Διί; μιμού- 
μενοι αὐτοῦ τὸ σωστικὸν καὶ φιλητικὸν καὶ πατρικὸν δὴ τοῦτο. 

22, πολιτεύεται : Here ‘rules.’ 

24, θαυμάσεις : The middle is the accepted form of the fut. in 
classic Attic. 

26. ἐπιγν ᾧς : I have restored the normal form. ᾿Επιγνώσῃ (MS.) 
if a fut. ind., would be ungrammatical; if a 1 aor. middle, too 
poorly supported. 

29. τὸ πῦρ τὸ aidviov... τὸ πῦρ Td πρόσκαιρον : Standing con- 
trasts. Otto cites Dial. c. Tryph. 113; Epist. Eccl. Smyrn. ap. 
Euseb. H. Τὸ, 4, 15. 

The chapter is incomplete. 

Almost all the editors have agreed in considering the last two 
chapters, 11 and 12, as proceeding from another hand. So Henri 
Kstienne (Stephanus), who first edited the Epistle, then Sylburg, 
Tillemont, Boehl, Semisch, and others. In the MSS. of Stepha- 
nus and Strasburg there is a marginal note on Οὐ Zéva xré., Which 
of itself gives rise to suspicion: cai ὧδε ἐγκοπὴν εἶχε τὸ ἀντίγραφον. 
But besides there are internal arguments enough, such as the 
completeness of the Epistle without these chapters, the want of 
connection with the foregoing, the absence of any reference to 
the questions of Diognetus, which prompted the Epistle, whereas 
these chapters were written at the bidding of the Spirit. Stress 


EPISTLE TO DIOGNETUS. C. 11, 12. 987 


has also been laid on the textual citation of Paul, and the change 
from the second person singular to the second person plural in 
the address, and on the difference of style and vocabulary. 


11, I Speak witH AvuTHorRITy. I KNow wuHeEerReor I AFFIRM. 


1. ἀποστόλων γενόμενος μαθητής : May have been said in a nar- 
rower or in a wider sense. 

5. προσφιλής: So Maran for προσφιλεῖ, which seems to be the 
reading of the MSS. 

7. ἐφανέρωσεν : SC. αὐτά. Comp. 1 Tim. 3, 16. 

8. διηγούμενος : Lachm. reads διηχούμενος. 

12. Οὗτος 6 ἀπ᾽ ἀρχῆς: 1 Jno. 1, 1; 2, 13. 14.—6 καινὸς. .. 
παλαιός: A 2, 3. 

14. ὁ σήμερον : With Lachm. foro. Comp. Ps. 2,7; Luke 3, 22. 

18. ὅρκια πίστεως: So Lachm. for ὕρια πίστεως. 

21. χαρά: So Lachm. for χάρις. The eye of the transcriber an- 
ticipated here as above. 


12. READ AND HEARKEN AND YOU WILL LEARN. 

1. ἐντυχόντες : A 14, 3. 

5. Ev yap τούτῳ TO... τόπῳ κτέ.: Gen. 2,9. This allegor- 
ical style is not found in the first part of the Epistle. 

15. Ἢ γνῶσις . . . οἰκοδομεῖ: 1 Cor. 8, 1. 

19. ἐπ᾽ ἐλπίδι... προσδοκῶν: 1 Cor. 9, 7. 10. 

23. οὐδὲ πλάνῃ κτέ.: I have followed Bunsen with Hollenherg. 
Ordinarily: ὧν ὄφις οὐχ ἅπτεται οὐδὲ πλάνη συγχρωτίζεται" οὐδὲ 
Eva φϑείρεται κτὲέ. 

24, παρθένος πιστεύεται: In Paradise Eve is a virgin. Otto 
cites Justin, Dial.c. Tryph. 100: παρϑένος yap οὖσα Eva καὶ ἄφϑορος. 

26. «npot: ‘Wax candles,’ used by the Christians when they 
met under cover of the night to avoid persecution, afterwards 
retained by day for various reasons. Importance was attached 
to the arrangement of these tapers from the middle of the third 
century on (Otto). Bunsen reads κλῆροι, Lachm. proposed πηροί, 
Sylburg καιροί.---καὶ μετὰ κόσμου : Bunsen inserts πάντα between 
καί and μετά, Credner reads μετακόσμια.---ἁρμόζον ται: So Otto for 


ἁρμόζεται. 





GREEK 


INDEX. 


A=First Apology. 
B=Second Apology. 
D=Epistle to Diognetus. 


A. 


ἀγαϑοποιεῖν, D 5, 26. 
ἀγαλλιᾶσϑαι, A 40, 10. 
ἀγαπᾶν, A 15, 27; B 13, 16, 
ἀγγελικὴ στρατιά, A! 52, 11. 
ἄγγελοι ἀγαϑοί, A 6, 7. 
φαῦλοι, B τ 
πονηροί, B 9, ge 
ἀγξὲ SUV ATOs A 14, 8. 12; ie 
18: 59..0; B ΤΡ i Ge 
ἀγωνιᾶν, A 4, 8. 
ἀγωνίζεσϑαι, A 14,45; 58,11. 
ἀδεῶς, B 12, 27. 
ἀδιάφϑορος, A 18, 7 
ἀδιάφορον τέλος, B 3, 26. 
ἀδοξίαι marpixat, A 12, 80. 
ἄϑεος, with gen., A 6, 2. 
ἀϑεότης, A 4, 32. 
αἰδεῖσϑαι, with part., 
αἵματα, ἈΠῚ9. 2. 
αἰνεῖν, A 15. δ 
aivoc, A 41, 8; 65,11. 
αἱρεῖ λόγος, A ὃ, 20. 
αἶσχος καὶ λέγειν, A 25, 4. 
αἰτεῖν, A 15, 33; 35, ΤᾺ 40, 48, 
αἰτεῖσϑαι, D iL; 12. 
αἰτήσεις πέμπειν, A 13, 12. 
ἀκολασταίνειν, B 2,1 
ἀκύλαστος, A 9,18; 
ἀκούειν Ort, A 2, 8. 
ὡς, A 35,1; 
with part., 
12, 2. 
ἀκριβὴς καὶ ἐξεταστικὸς λόγος, A 
2, 13. 
ἀλαζονεία, D 4, 3. 20. 
ἀλαζονεύεσθαι, D 4, 11. 


5,8; 49, 
13, Τῆς 


B 12,34. 


15, 98, 


51, 17. 22. 
Ae ie ΠῚ τ 








~ 


ἀληϑὴς λόγος, A 3, 5; 5, 12. 
ἄληπτος Ξεἀνεπίληπτος, A 3, 10. 
ἀλλὰ pny... γε, Ὁ 4,1. 
ann ἡ, A 40, 28; 57,10; B 4, G; 
7; 9: 
ἀλλαγὴ τοῦ ἀνθρωπείου γένους, A 
23, 9. 
ἀλληλοφόνοι, A 4 1: 
ἀλληλοφόνται, A 80, 13. 
ἀλλοεϑνής, A 53, 37. 
ἄλλος παρα, A19, 19; 26, 28; 58, 6. 
τῶν ἄλλων ἀγγέλων, A 6, 6 
ἀλλότριον ποιεῖσϑαι, B 2, 8. 
αλογισταίνειν, A 46, 1. 
ἄλογος---ὁρμή, A 2, ate Je 
φωνή, A 3, 1. 
mee πάϑος, A δ. ὃ. 
ἁμαρτάνειν, 1 aor., A 61, 19. 
ἀμείβεσϑαι, ‘ requite,’ A 44, 35. 
αμὴν, A 65, 16. 
ἄμορφος ὕλη, A 10, 9. 
αμυδρῶς ὁρᾶν, B 13, 20. 
av omitted (regular), A 12, 40; 33, 
15; 39,16; 43, 29. 
(irregular), A 10, 22; 
aes 
with fut. ind., 1) 4, 17. 
, With fut. part., D 2, 4, 
av=iav, A:2, 4; 8, 14. 
ἀναγεννᾶσϑαι, A 61, 10. 11. 
ἀναγινώσκειν, A 31,19. - 
ἀναγράφειν, A 27,18; 60, 4; 63, 
ὄνον ἐν μυστηρίοις, A 
54, 26. 
ἀναδέχεσϑαι τὸ βάρος, D 10, 18. 
avadwova, A 29,7; 67,32; B 2, 
26. 


260 GREEK 


ἀναισϑησία, A 18, 3; 57, 14. 
αναίτιος ϑεύς, A 44, 22. 
ἀναλύεσϑαι tic πῦρ, A 20, 4. 
ἀναπέμπειν αἷνον καὶ δόξαν, A 65, 
13. 
εὐχὰς καὶ εὐχαριστίας, 
A G7, 15. 
ἀνάπηρος, A 22, 17. 
αἀναπολόγητος, ἃ 3, 
12. 
ἀνατιϑέναι ἑαυτὸν τῷ Sep, A 14, 
12; 25,9. 49,19; Gl, 1. 
ἀνατρέπειν, ἀ Zi, 19. 
ἀνατροπὴ λυχνίας, A 26, 33. 
avatpopy παίδων, A 29, ὃ. 
ἀνατροφαὶ πονηραί, A 61, 
31 


Bl 25. 


ἀναφέρειν εἴς τινα, A 27,16; B 5, 


. ie » I 
24 ; 12, 35. 
cite, B 2. 5. 


‘reports I's, 0%. 
ἀνδριάς, A 26, 9. 
ανδροβατεῖν, B 12, 27. 
avopoyuvo, A 27, 8. 
ἀνδροῦσϑαι, A 31,28; 35, 2. 
ἀνδροφονεῖν, B 12, 21, 
ἀνδροφόνος, Α 29, 2 26 5 2:51. 
aveyeipev, ‘erect,’ A 26, 9, 
avidnv—at pee μίξεις, A 26, 34; 
29.0.5 8 7,8: 
dvexdipygroc, "A ΠΩΣ 
ἀνέλεγκτος, A 7,13; Β 18, 18. 
ἀνέλευσις εἰς οὐρανόν, A 26, 1. 
avevoenc, A 13,2; δῇ, 12. 
ἀνεξίκακος, A 16, 1. 
ἀνεπίμικτος, A 6, 4. 
ἄνευ, A 4, 2. 
ἀνέχεσϑαι, with inf., D 2, 36. 
ἀνϑεῖν, B 11, 11. 
ἀνϑρωπαρέσκεια---δεισιδαιμόνων, A 
2, 14. 
ἀνϑρώπειος, fem., 5.10, 4; 
ἀνϑρώπινος, fem.. 3 11, 2 2. 
ϑρώτος ἐξ ἀνθρώπων; Aged,..2:3 
54, 3 
ἀνύσιος, δ 5, 23. 
ἀνταίρειν, A 16, 9. 
ἀντιτιϑέναι, AsO, ἢ. 
ἀντιτυπεῖν, ΕἾ 8, 9, 
ἀνωνόμαστος ϑεός, A 63, 1 
ἀξιέραστος, B ὃ, 25. 


15, 7. 








i 


INDEX. 


ἀξιόπιστος, 1) 8, 3. 
ἄξιος, with dat., A 10, 10. 
absolute, A 52, 13. 

αξίοῦν, A ὁ. 2,84 71 
6; B14] 

adpyntoc, A 16,2; Ὁ 8, 16. 

ἀπάγειν (to death), A 31, 26; B 2, 
48. 59. 

αἀπαϑανατίζειν, A 21, 16. 30. 

ἀπαθεῖ, B 1,11. 

ἀπαϑῆς, A 25, 8; 

ἀπαιτεῖν, A 2,12; 


B 14, 10. 


15; 23, 


57, 12. 
17, 173 ὍΘ: ΟΣ 


| ἀπαλλάσσειν (intrans.), A 44, 20. 


ἀπαραβατος---εἱμαρμένη, A 48, 24. 
ἀπέραντος αἰών, A 28, 6. 
ἀπερινόητος, D 7, 7. 
ἀπιστεῖν μή, A 57, 13. 
ἁπλῶς, A 67, 24. 
ἀπό : ἀφ᾽ ἑαυτοῦ, sua sponte, A 498, 
29. 
ἫΝ “ξεῖνον (of a see) A 26, 
2's 46'S, Th, eae 
ἀπὸ “μέρους, B 10;24 3 13:40. 
απὸ eee A 36, 2 2: 47, 
4: 49,5; 53, 51: 
αἀπόΞτεαπὸ ᾿προσώπου, Ἀ 37,8; 44,6. 
ἀποβλέπειν, A 18, 1. 
amodekvuvat Ort, A 12, 27; 
part., A 3, 3. 
inf., 36, 14; 52, 
4 


18: (8 


9. 


“: 


gh 


ἀποδεκτός, A 43,10; D 8, 7. 
ἀποδέχεσϑαι, with gen., D 1, 10. 
ἀποϑανεῖν τὸν κοινὸν Sdvaroyv, A 
18, 2. 
ἀποκεῖσϑαι, A 18,5; 32, 4. 
ἀποκόπτειν ΞΞἐκτέμνειν, A 27, 15 
ἀποκυεῖν, A 46, 21; B 6,16. 
ἀπολογίαν φέρειν, B 12, 28. 
ἀπομνημονεύειν, A 33, 23. 
ἀπομνημονεύματα, A 66,133; 67, 8. 
ἄποπτος (?), B 13, 13. 
ἀποσκευάζεσϑαι, D 25 Be 
ἀποστέλλειν, with inf., A 39, 13. 
ἀπόστολος 1. X., A 19, 94; 63, 245 
comp. 63, 12. 
ἀποτάττεσϑαι., A 49, 18. 
ἀποτιϑέναι, A 67, 21. 
ie ae A: 20, 28:48 27-57 
s Wi, ees 


‘, 


GREEK INDEX. 


ἀργυροκόπος, D 2, 16. 
ἀρκεῖσθαι, A 7,15; 29,11. 
with ink ,°b6, I. 
ἀρρητοποιύς, A. 27, 8. 
ἄρρητος Seoc, A oi 38. 
πατήρ, B 10, 30. 
ἀρχηγέτης, ἊΣ 28: Ls BI, 24, 
ἀρχήν, τὴν ἀρχήν, A 10, 8.16; 19, 
19-098, 10) 29234959, 8<:B 6, 
8; T, 93 5. 
ἀρωγοὶ καὶ σύμμαχαι, Pe ts 
ἀσελγής, A 4, 82; 9, 15. 
ἀσκεῖν βίον, D 5, 4. 
ἀσχολεῖσϑαι περί τι, A 68, 58. 
ἄσωτος μανία, A 61, 99. 
ἄτακτος φορά, 1) 9, ὃ. 
ἀτάραχος, A 46, 19. 
ἄτρεπτος ϑεός, A 13, 20. 
ἄτοπος, Ἂν 90. 1: 
αὖ πάλιν, A 20, 4. 
αὐτεξούσιον, B 7, 22. 
αὐτοκράτωρ, A 1, 1. 
αὐτολεξε A 32,2; 33,1; 59, 5. 
αὐτός emphatic, D 7, 4. 
for οὗτος, A 33, 21. 
αὐτοῦ for αὑτοῦ, A 32, 22; 
40, 31. Comp. A 4, 34; 
21, 28; 40,18; B 2,12; 
93.106) 135 123. D4, 16. 
ἐπὶ τὸ αὐτό, A 40, 39; 67, 7. 
καὶ αὐτός. See καί. 
αὐτοὶ ἑαυτοῖς, Α 44, 80. 
αὐχμηρός, B 11, 15. 
ἀφϑαρσίαν ἐνδύσασϑαι, A 19, 17. 
ἐνδύσει, A 52, 13. 
ἄφϑορος, A 15, 18. 
ἀφορμή, A 4,25; 44, 27. 
ἀφραίνειν, B11, 6. 
ἄφραστος ΞΞεἀνέκφραστος, D 8, 18. 
ἄχρις, A 35, 2. 


Β. 


Bavavoovpyot, A δῦ, 12. 
BapBapoc, A 5,19; 7,8; 46, 12; 
5, 8 


βασίλειον -- βασιλεία, A 32, 12. 


βασιλεύς, ‘emperor,’ A 14, 25; 17, 
10. 


βασιλικώτατος = -wrepoc, A 12, 28. 
βασιλίς, A 26,8; 56,10. 
βέβαιος πρός, A 12, 80 


201 


βη &tAXNov=vexillum, A 55, 21. 

βιβλίδιον, A 29,6; B 2, 25; 14, 2. 

Bioc—ete τὸν βίον εἰσελϑεῖν, D1, 9. 

βιοτή---ζἣν τὴν évsdde βιοτήν, B 
12, 8. 

βίους A 16, 21; 10. 18.5 57, 53 
61, 6. 

βόϑρος---ὁ παρ᾽ Ὁμήρῳ, A 18, 17. 

Bopai, A 26, 35. 

βραχυεπῶς, A 49, 23; B 9, 6. 


‘be 


γαμετή, B 2, 8. 

γέεννα, Av19, 30. 

era eas yevensijvat, A 22, 

61, 28. 

Ἔν" σεις ὡς and γενέσθαι, A 12, 38; 
52, 20. 

γεννήτωρ ϑεός, A 18, 20. 

γεραίρειν, D 3, 16. 

γίγας, A 40, 11. 

γίνεσϑαι (not γίγνεσθαι), A 15, 43. 

re ve yeyv.), withinf., A ΠῚ 
ΠΣ 9 3 Bo 

γνωρίζειν, D 8, ll. 

γνωριστικός, B 14, 7. 

yone, D 8, 10. 

γράμμα-- διὰ Tome τιον σεοὺς ἐπο- 
νομάζειν, AL 5S, 26. 

γραφή ---ἐν ae (ταφαῖς ?), A 


2 3 





μαγικαὶ γραφαΐ, B 5, 18. 
γύναϊον, B 12, 14. 


Ἂς 


δαίμονες ἀνόσιοι καὶ κακοί, A 5, 
92 
“0. 


φαῦλοι; A 5,6; 10, 22; 
52, 14 >, ST; 2,2 ΘΕ Ὁ: 
Bt, 149°°7) ΕΟ Ί ΟΣ 


15s 12, 11... 19. 
δαιμονιόληπτος, A 18, 18; Β Ὁ: 18: 
δέ. See καὶ---δέ, 


δέεσϑαι, Α.10,.1:; B 14, 13. 
δεισιδαιμονία, ἽΣ k ΠΣ ae Oe 
δεισιδαίμων, A 2,15. 
δεκαδύο, A 39, 9. 

on, A 62, 1. 

δηλοῦν, with inf., B 7, 33. 
δήμιος, A 12, 18. 

| δημιουργεῖν, A 10, 8. 





262 GREEK 


ὃ ἡμιουργύς, Δ] 26,245 1), 
10 δ : 
διά with acc. and gen., 
29,14; 46, 19. 
παρϑένου, A 22, 15; 32, 50; 
33, 1; 46, 21; 54, 38; 63, 
50. 
διαβεβαιοῦσϑαι, A 19, 8. 
διάβολος, A 28, 2. 
διάγειν, A 20, 15. 
διαγιγνώσκειν ---διεγνώσμεϑα, A 2, 
19. 
διαδέχεσθαι, A 12, 30. 
διαδοχή, A 31, 38; 32, 54. 
διάκονος, A 65, 18; 67, 18. 
διαλύειν, A 43, 4; B 5, 4. 
διασύρειν, A 3d, 19. 
διατάσσειν, D 7, 17. 
διατιϑέναι, constr., A 9,93; 63, 28. 
διαφέρειν, Ἀπ δ, 14. 
διαφορὰ Kat pee: ἈΦ ΦΉΣ 
διγαμία, A 15, 12. 
διδάσκειν, With inf.,=07e with ind., 
A 10, 4; 21, 30 46, 8; 63, 2; 
66,12; B 4, 5 
δι ον aa hires 23086, A 51,9 (note). 
δίδυμοι Ξεὔρχεις, A 29, 8. 
διέπειν, D 7, 10. 
δικαιοπραγεῖν, A 12, 17 
δικαιοῦσϑαι, D Dy 25; 5 0, 29: 
δίκη---δίκῃ Ξε τῇ δίκῃ, Α 4.9. 
δίκην σπερμάτων, A 19, 15. 
διορίξειν, 7, 7: 
δογματίζειν, A 2,5; 4, SOce7. Ὁ: 
δοκεῖν, A ὃ, 
δοξάζειν, A % BOs 2, 2. 
δουλαγωγεῖν, B 11, 24. 
δοῦλος καὶ ὑπηρέτης, A 14, 6. 
δυνάμεις, A 16,36; 26, 7; 30,3; 
56, 8. 
λογικαί, A 10, 18. 
δυσεξήγητος, B 6, 12. 
δυσκίνητος, B 1, 13. 
δυσμετάϑετος, B 1, 12. 
δυσωπεῖν, B 2, 12. 


OwpsioSa, pass., D 11, 17. 
E. 


ἑαυτοῖς -εἡμῖν αὐτοῖς, A 18,7; B 
4, 14, 
ὑμῖν αὐτοῖς, A 15. 87. 88. 


Α 28,11; 





INDEX. 


ἑαυτόν Ξεσαυτόν, B 11, 17. 
ἑαυτούς = pac αὐτούς, A 25, 9; 
Gl, 4. 
ὑμᾶς αὐτούς, A 3,7; B 
4,1. 
ἑαυτῶν Ξ- ἡμῶν αὐτῶν, A 18, 22; 
6B, 4. 
ὑμῶν αὐτῶν, A 2,16; B 
15, 14. 
ἐγκαταστηρίζειν, D 7, 7. 
ἐγκρατεύεσϑαι, A 29, 4. 
εἰ, With ind. pres., εἰ 4) 0; 
28, 14; B-6, 43; "D3, 2 2. 
fut. ik 8, Wi: 17, 18: 46,19: B 
4 ὩΣ 7, 84, 
imperf., A 11,6; 1972 11 90 
B 5,13 7, 5227; ΜΠ ΟΣ 
aor., A 33, 143; 53, 11. 
with subj. (7), ΑΙ ia 
ἐάν (ἤν, ἄν), with subj. - 


peat 
D. 


ptes., A.2, 4. 3, 5157s ies 
9, 12. 16. . 
Aor. Δ slo. 4,17. ΠΣ 


B 4, 12. 
opt. pres., A ὃ, 41 ol, 25; 5G, 
ba 
» A<22,-73 Ol, 8s 
5, ‘a 
‘whether,’ A 2, 


εἰ δὲ μή YE, φέρεται 5. Β ὙΠΕΡ 
wat, ΑΝ 1985 - a 24. 
1), "A fy Ἐπ 16; 9 2956 59. 


86; 55, 12. 
τύχοι, A OT, 13. οἰ 
εἰδέναι, with inf., A 26, 20; 50, 19. 
with ὅτι, A 12, 44. 
πρὸς εἰδότας λέγειν, A 21, 
20. 
εἰδόσι λέγειν, Α 9, 8. 
eidoc, D 2, 7. 
εἰκαιότης, D 4, 19. 
εἰκονοποιεῖν ὀστέα, νεῦρα, σάρκας, 
Α 19, 4. : 
εἰκός (Ὁ), D 3, 10. 
εἱμαρμένη, A 43,2; B 7, 15. 21. 
εἵμαρται, A 43, 9. 
εἰναιΞξεἐξεῖναι, A 3,15; 12,40; 36, 
10; 60, 28; 61, 39. 
εἰπεῖν, With inf.,=6re with ind., A 
33, 11; 46,3; 59,3; ὍΟΣ 17. 
εἰρήσεται, A 5,5; Β 9,92. 


- 


GREEK 


εἰρωνεία, D 4, 4. ἢ 
εἰς τό, with inf., A 15, 32. 
εἰσέρχεσϑαι εἰς τὸν βίον, D 1, 10. 
εἰσποίητος, A 1, 4. 
εἰσφορά, A 17,1; 27, 10. 
εἴτε (solitary), B 3, 7; 7, 98. 
éx γενέτης, A 22,17. 
παίδων, A 15, 18. 
παντός, A 7,6; B12, 8. 
παντὸς yévouc, A 1,5; 25,1; 
40,19; 42, 19. 
ἑκατοντάχειρ, A 25, 12. 
ἐκγελᾶν, A 40, 42. 
ἐκδέχεσθαι, B 11, 20. 
ἐκδυσωπεῖν, B 2, 12. 
ἐκεῖνο τοῦ καιροῦ, A 17, 2; 26,15; 
Son 18.5: 605-5 » 62; 10: 
ἐκμυκτηρίζειν, A 40, 43 (LXX). 
ἐκπερινοστεῖν, A 54, 42. 
éxmrupwoic, A 20,13; 45, 6; 57,1; 
60, 14; B 7, 12. 
ἐλέγχειν, A 2,18; D 2, 40. 
with ὅτι, B ὃ, 16. 
with we, A 63, 43. 
ἔλευσις---ἀνέλευσις, A 26, 1. 
μετέλευσις, A 43, 16. 
συνέλευσις, A 40, 18; 67, 
7. 24. 
ἕλκειν λογισμόν, B11, 31. 
ἑλλὰς φωνή, A 31, 16. 
ἐλπίζειν, with aor. inf., A 15, 35. 
ἐμβροντησία, A 9, 18. 
ἐμπαγῆναι ξύλῳ, B 3, 2. 
ἐμπασϑῶς, A 57, 5. 
ἐμπνεῖν ---τῶν ἐμπεπνευσμένων, A 
86, 8. 
ἐμφορεῖν πειϑὼ καὶ πίστιν, Δ ὅ9, 46. | 
ἐν (instrumental use), A 38, 14; 
40, 50. 
ἐνάρετος, A 12,4; 21, 31; 45, 6; 
Bl ΤῸ: | 
ἐναρέτως, B 9, 5. 
ἐνατενίζειν, A 42, 6. 





ἐνδείκνυσϑαι, D 5, 11. 

ἐνδύσασϑαι ἀφϑαρσίαν, A 19, 17. 

ἐνδύσει ἀφθαρσίαν, A 52, 13. 

ἐνεργεῖν, A. 5,153 12; 225; 23, 14; 
26, 7.18; 62, 1; 63, 28; 64, 2; 
B 7, 6; 12,11. 

tvea, A 8, 9. 

ἐνιδρύειν, D 7, 7. 


INDEX. 263 


ἔννοια---- πρώτη ἔννοια, A 26, 16; 
64, 14. 
ἐννοίας εἰκών, A 64, 15. 
ἔννοιαν ἐννοεῖν, D 8, 17. 
évravga, A 13, 19. 
ἔντευξις, A 1, 9. 
ἐντρέπεσϑαι, A 38, ὃ. 
ἐντυγχάνειν, ‘read,’ A 14,3; 26, 
38; 44, 43. 46; 45, 20; B 3, 8. 
γι 2D, 19-7" 
ἐξ--- and ὑπό, A 12, 20. 
ἀνθρώπων, A 21, 12. 
ἐξακολουϑεῖν, A 2,33 10, 16. 
ἐξαναγκάζειν, B 1, 1. 
ἐξετάζειν, A 3, 3. 
ἐξεταστικὸς λόγος, A 2, 13. 
ἐξεταστικῶς, A 5, 13. 
ἐξηγητής, A 82, 10. 
ἑξῆς; A 32, 41; D 3,1. 
ἐξομοιοῦν, A 6, 7. 
ἐξουϑενεῖν, A 63, 52. 
ἐπάγειν πράγματα, A 3, 7. 
ἐπαίρεσϑαι, With gen., A 58, 14. 
éravaywyn, A 23, 10. 
ἐπᾳστῆς, B 6, 23. 
ἐπεί, ‘whereas,’ A 4, 3. 
ἐπειδή, with imperf., A 31, 14. 
ἐπευφημεῖν, A 65, 15. 173; 67, 
16 


ἐπηρεάζειν, A 1, 5. 
ἐπί, With gen. : 
ἐφ᾽ ἑαυτοῦ, ‘unmarried,’ A 
29,11. 
ἐφ᾽ ἡμῶν, ‘in our case,’ 
1.17; comp. 36,9; 55 
iz ὀνόματος, A Gl, 11. 
ἐπὶ τέγους ἵστασϑαι, A 26, 
ἐφ᾽ ὑμῶν, ‘before you,’ A 4, 
12; B3, 18. 
im ὑποϑέσεως, A 19, 7. 
ézi=tempore, A 13,15; 26, 
6: 34,9; 35, 25; 46, 3.6; 
56,11; 61, 42. 
with dat. : 
ἐπ᾿ ἀλλαγῇ, A 23, 9. 
final cause : 
ix ἀνατροφῇ, A 29, 3. 
im ἀπαγωγῇ, A δ4, ὃ. 
ἐπὶ κολάσει, A 57, 1. 
ἐπ᾿ ἐπαναγωγῇ, A 23, 10. 
ἐπὶ συκοφαντίᾳ, B 12, 12. 


264 GREEK 


ἐπί, With dat. : 
of emotion, A 42, 13; 61, 
35. 
émri=penes: 
ἐφ᾽ ἡμῖν, A 8,1; 48,8; B 4, 
11; 
ἐπ᾽ αὐτοῖς, A 40, 22. 
ἐπὶ χρόνοις, A 13, 15. 
with acc. : 
evi, ‘alter,’ A-21, 27; 25, 9. 
10:39. 11 
ἐπὶ πολύ, A 65, 14. 
ἐπὶ τὸ αὐτό, A 40, 39; 67, 7. 
ἐπιβαίνειν τοῖς ἱεροῖς, A 62, 7. 
ἐπιγινώσκειν, A 16, 42, 
ἐπίγνωσις, Β 10, 19. 
ἐπιγράφεσϑαι, Α 4, 28. 
ἐπιείκεια, 1) 7, 2 
ἐπικατηγορεῖν, Α 7, ὃ; 26, 31. 
ἐπικύρωσις (2), A 45, 6. 
ἐπιμένειν μή, With inf., B 7, 2 
ἐπιμονή, constr., A 28, 7. 
ἐπίνοια, D 7. 2. 
ἐπίσκεψις, A 3,17; 18, 18; 44, 47. 
ἐπίσταμαι, with ὅτι, A 7, 15; 24, 
11; 47, 15. 
with inf., A 5,10; 44, 
43-46: 10 189. 18: 
with part., B 14, 8. 
ἐπίστασις, A 44, 38. 
ἐπίτασις (?), A 44, 38. 
ἐπιτήδευμα, D 1, 9. 
ἐπίτροπος, A 13, 16; 34,10; 40, 
1%: 
ἐπιφάνεια --- ἐπιφάνεια ὀνείρων, A 
14, 5. 
ἐπιφανείας ποιήσασϑαι. 
tA. δὲ 
ἐπόπτευσις παίδων, Α 18, 8. 
ἐπόπτης ϑεός, Β 12, 82. 
ἐπορκίζειν, B 0, ἘΠ 
ἐπορκιστής, ΠΥ ΤΟΣ 
ἐρᾶν, A 8: ὃ). : ay 23, 
ἐραστὴς madeiac, Ἀν ἘΠ’ ΣΟΥ ΟΣ 
ἔργον. A 3, 16. 
ἐρεῖν (present), D2, 8. 
ἐρευνᾶν, A 28, 3. 
ἕρμαιον, Α 18, 4. 
ἐρωτοποιεῖν, Β 11 10 
ἑστίας ποιεῖσϑαι, A 14,10. 
ἕτερος παρά---, A 43, 32, 





INDEX. 


εὖ πράττειν, A 28, 11. 

εὐαγγέλια, A 66, 14. 

εὐαγγελίζεσϑαι, with ace., A 33, 
19. 

εὔελπις, with aor. inf., A 14, 20. 

evsaretv, D 12, 4. 

evsivnv τοῦ βίου παρέχειν, A 3, 


evodovy, B 7, 33. 
εὑρίσκειν (constr.), A 4, 8. 
εὐσεβής, A 1, 1. 
εὐτόνως, A 65, 5. 
εὐτονώτερος, B 10, 12. 
εὐφώνως ὑβρίζειν, A 4, 35. 
εὐχαριστεῖν---ὁ εὐχαριστηϑεὶς ἄρτος, 
A 65, 19. 
ἡ εὐχαριστηϑεῖσα τρο- 
on, A 60,10. 
εὐχαριστία, A 65 Ἢ 19. 66,41, 
εὐχερῶς, B 2, 22. 
εὐχή---εὐχὰς ποιεῖσϑαι, A Οὔ, 4. 
εὐχὰς καὶ εὐχαριστίαν ἀνα" 
πέμπειν, A 67, 15. 
εὐχὰς πέμπειν, A 67, 18. 
λόγος εὐχῆς καὶ εὐχαριστίας, 
A 19, 4; and προσευχή, 
A 13, 4 (note). 
εὔχομαι, With aor. inf., A 15, 20. 
ἔχειν Ξεδύνασϑαι, A 3,5; 4,19; 16, 
18: 19/205 ΕΘ. 9 a 
61,38; D ὅ, 80. 
with part., A 56, 9 
οὐκ ἔχω, constr., A 12, 18. 
with adverb, A 3,3; 40, 13. 
ot ἔχοντες, ‘the well-to-do,’ A 
éxeovat, with gen., AG8,1. [67, 2. 
ἐχϑρύς, A 31, 20. 
ἕως av, A 45, ὃ. 


Z. 


ζῆν τὴν ἐνθάδε βιοτήν, B12, 8, 

ζωοποιεῖν, 1) 5, 22, 28, 
zs H. 

ἢ and τ confounded, A 4, 4; 29,7; 
B 3, 8. 

7 after ϑέλειν, A 15, 26. 

ἡγεῖσθαι, A 4, 5. 

ἤδη, A 23,1. 

ἡλίου ἡμέρα, A 67, 6. 2ὅ. 81. 

ἤν, With ind., A 2, 19: 


GREEK 


0. 


Sdvarov ἀποϑανεῖν, A 18, 2. 
ϑάνατος ἡ ζημία, A 11, 5. 
ὡρίσϑη, A44, 41. See ὁρί- 
ζειν. 

ϑανάτου καταφρονεῖν, 1) 1, 5. 

ϑεῖος λόγος, A 36, 4. 

ϑελκτικός, B 11, 11. 

Sédw and ἐθέλω; A 15, 25; B 1, 5. 

ϑέμις, A 33, 27; D 4,.8. 

ϑεμιτός, D 6, 22. 

ϑεός---ἢὁ ἀγέννητος, A 11, 9; 0 

ἀγέννητος καὶ ἀπαϑής, A 
25, 8. 
ἀγέννητος ὦν, Β 0,1; ὁ ἀγέν- 

νητος καὶ ἄρρητος, B 12, 

17; 13, 15. 

ἄγνωστος, B 10, 18. 

ἀληϑέστατος καὶ πατὴρ δι- 

καιοσύνης καὶ σωφροσύνης 

καὶ τῶν ἄλλων ἀρετῶν, Α 

6, 2. 

ἀνεπίμικτος κακοῦ, A 0, 4. 

ἄρρητος, A 61, 98. 

ἄτρεπτος καὶ ἀεὶ ὧν καὶ 

γεννήτωρ τῶν ἁπάντων, A 

13, 20. 

ὁ δεσπύτης πάντων καὶ πα- 
rnp, A 36, 0. 

ὁ δημιουργὸς τοῦδε τοῦ παν- 
roc, A 18,1; τῶν πάντων, 
A 58, 6. 

ὁ ἐπόπτης ὁ δίκαιος, B 12, 

32. 

ὄντως, A 13, 16. 

παντοκράτωρ Kai παντοκτί- 

στης καὶ ἀόρατος, 1) 7, ὅ. 

ὁ πάντων δεσπόζων, Α 14, 

21. 

πατὴρ τῶν πάντων, A 45, 

2; ὁ πατὴρ τῶν ὕλων, A 

63, 89. 45; 65, 11; ὁ πα- 

τὴρ πάντων καὶ δεσπότης, 

A 12,34; 32,39; 46, 20; 

ὁ πατὴρ τῶν ὕλων Kai δε- 

σπότης, A 61, 11. 86; ὁ 

πάντων πατὴρ καὶ δημιουρ- 

γός, A. 8, 55 ὁ τῶν ὕλων 

πατὴρ καὶ δημιουργός, A 

63, 33. 


Gn Gn 


C+ S- O- 


ς» 








INDEX. 265 


ϑεός---ὁ ποιητὴς τοῦδε TOU παντός, 
A 26, 273; ὁ πάντων ποιη- 
ric, A 20, 7; ὁ ποιητὴς 
, e 
r. πάντων, A 67,4; ὁ ποιη- 
τὴς τῶν οὐρανίων Kai γηΐ- 
« , ro ‘ 
νων ἁπάντων, A 58, ὃ. 


᾿ϑεοσέβεια, D 1, 2; 4,11.20; 0,9. 


ϑεοσεβεῖν, D 3, 1. 

ϑεοφορεῖσϑαι, A 33, 36; 35, 8. 

Serve — Seriv ὄνομα, A 10,7; B 
Gy ls 

ϑεωρητικός, A 28, 

ϑρησκεία, 1) ὃ, 6. 

ϑρησκεύειν, A 62,8; D 1, 4; 2; 
36. 

ϑυμάτων καὶ ϑυμιαμάτων, B 5, 15. 

ϑυμός and ὀργή; A 40, 44. 


Js 


13 


t for 4, B 3, 3. 

ἴδιος, with gen., A 32, 8. 

ἰδού, A 33, 13. 

ἰδιώτης, A 39, 10; B 3,9; 10, 


28. 


ἱερόν, A 9, 20; 32, 29; 62, 3. 

iva τί, A 40, 37. 

ἵπποι φορβάδες, A 27, 6. 

ἵστασϑαι---ἐπὶ τέγους σταϑῆναι, A 
20, 15. See.c¢. 27, 9. 

ἱστορεῖν, with part., A 53, 35. 

ἰσχύειν, with inf., A 44, 45. 


Κ. 


καϑαιρεῖν---καϑαιρήσατε, A 56, 19. 
καϑαρίζειν τῆς πληγῆς, A 51, 9. 
καϑεσϑησόμενος, A 3d, 26. 
καϑορϑοῦν, B 7, 16. 
cai—emphatic, A 17,12; 44, 24. 
epexegetic, A 65, 10. 
καὶ αὐτός, A 54, 35; 63, 14; 
Ῥ 0,10. 
καὶ αὐτή, B 2, 2. 
καὶ αὐτά, B 5, 7. 
καὶ αὐτοί, B 4, 12. 


"οἴ, Danone 


B 3,14; 6,14; 10,13; 13, 
1. 
καὶ γάρ τοι, A 4, 27. 


266 GREEK 
καί---καὶ---δέ, A 32, 45; 33, 17; 
#4. 943s “bd, 203 -°61, 273 
Go, 5 G45 1; ἘΠ; 62. 
καινοποιεῖν, A 61, 2 
καινός, A 15, 28. 
παρά, A 21, 5. 
καίπερ, with part., A 7,7; 45,17. 
with finite verb, A 4, 14. 
κακίαν ἔχειν, A 9, 16. 
κακοεργύς, A 12, 3. 
καλεῖν---κεκλήμεϑα, A 6, 1. 
κέκληνται, A 53, 20. 
καλλιερεῖν, A 12, 27. 
καλὸς κἀγαϑός (ironical), B es 20. 
καλύπτειν ἁμαρτίας, DS 27- 
κἄν, ‘even if,’ A 2, 7; τ 28; 44, 
48; 55, 29; B i; 
(elliptical), A 18, τὸ; 26, 36 ; 
DY, tls B 3,2; G1. fs 15. 
3D 2,.42. 
for cet, A 46, 10. 
καρτερία Bion, = 16, 14. 
Kara, with ace. 
κατ᾽ anys ay ery ἌΡ, 
i; 
kar ἀξίαν, A 48, 5. 
kar ἐκεῖνο τοῦ καιροῦ, A 17, 
23 26,15 3337 185 160,55 
62, 10. 
kar’ ἔλλειψιν, B 1, 8. 
κατὰ καιρόν, A 19, 16. 
κατὰ καιρούς, A 3l, 4. 
κατὰ μεταβολήν, A 20, 5. 
Kay’ ἡμᾶς, ΟΣ, ἐν 42,11. 
καὶ ὑμᾶς, A2 22,9 
with gen., ‘against, "A 2516, 
verbs compounded with, A 4, 
25. 
καταγγέλλειν, A 4, 33 
καταγελᾶν---κατεγέλασα, B 13, 5. 
καταδιαιρεῖν, D 4, 16. 
καταδικάζειν, A 7, 4. 
καταδυναστεύειν, D 10, 18. 
κατακαίειν---κατακαέντα, A 21, 18. 
καταλέγειν, ‘enroll,’ A 39,19; 46,14. 
‘charge upon,’ A 4, 26. 
καταξιοῦν, A 10, 11. 15. 
καταπλήσσειν, aor. mid., A 56, 12. 
καταπλαγῆναι, Δ 8 5,8. 
καταργεῖν, B 6, 24. 
κατασκευὴ λόγου, B 10, 31. 








INDEX. 


κατάστασις τῆς πολιτείας, D 5, 11. 
καταστερίζειν, A 21, 15. 
κατατρέχειν, B 3, 8. 
καταφαίνεσϑαι (midd.), A 13, 19. 
καταφρονεῖν, A 25, 8. 
καταψεύδεσθαι Seov, D 4, 9. 
κατέχειν, A 44, 45; 45,3; Ὁ 6, 15. 
κατηγορεῖν, A 4, 26 (note). 
κατορϑοῦν, A 43, 14. 
κεῖσθαι, A 11,6; 12,11: 
kepdatveryv—aor. κερδήσαντες, A 44, 
49. 
κηδεμών, A 67, 25. 
κηρύσσειν, with part., A 54, 6. 
κλῆσις ψυχῶν, A 18, 8. 
κοινὴ γένεσις, A 22, 5. 
κοινωνία λόγων, B ὃ, 18. 
κοινῶς, Α 22,1. 
κολάζειν, A 3,4; D 6, 20. 
ἐκολάσατο, Bo, 31. 
κόλασις αἰωνία, A 8, 155 12535 
18, 5; 45, 24. 
κ. καὶ τιμωρία, Β 8, 12. 
κολάσεις καὶ τιμωρίαι, A 43, 
4, 
κόρος, Α δ7, 11]. 
κρᾶμα, A 65, 10. 
κράτιστος ---ὦ κράτιστε, 1) 1,1. 
κρίσις---κρίσιν ποιήσασϑαι, ἀ 2,13; 
535.9: 

κροκόδειλος, A 24, 5. 
Kpovikn—n) sepa, A 67, 30. 81. 
κυοφορεῖν, A 33, 16. 


A. 


λαλεῖν, A 88, 14. 
λανϑάνειν (constr.), A 35,1; 57, 
Aadc, A 83, 22; ao) 4; 47, 4, 
λατρεύειν, Ἀ 16, 2 22. 
λέγειν, ‘mean,’ A 11, 2. 
(constr.), ἌΟΡΙ Bi. 1»: 
λεΐπειν---τὸ λεῖπον, A 32, 80. 
τὰ λείποντα; A 52, 7. 
οἱ λειπόμενοι, ‘indigent,’ 
AGT, 22.230. ¥ 
Ayoric—Ayorai ἐν ἐρημίᾳ, A 12, 
27. 
λιϑοξύος, Ὁ 2,16. - 
AoyiZeodar, with inf., A 2,18; 58, 
4, ‘ 


λογίζεσϑαι, with or, A 12, 41; 
14. 


λόγος, 


GREEK 


19, 


with part., A 40, 18. 
λογικόν---τὸ λ. τὸ ὅλον, ΒΙῸΣ 9: 
λόγιον, A 32, 53. 

λογισμὸν ἕλκειν, B 11, 3. 


‘word,’ 


ὁ ἑρμηνευτικός, A 
91, 8. 

ὁ παρὰ ϑεοῦ ἐν τὰ 
τικός, A 2 22,7 

εὐχῆς Kai εὐχαρισ- 
riac, A 15: 4. 

διὰ λόγου, A 13, 8; 
55, 26; 67, 11. 

ὁ ἠϑικός, B 8, 2. 


‘reason,’ Adyoc, A 68, 1. 


ΕΣ ον ΟΝ 2. Ὁ a 
31. 


μετὰ λόγου, A 13, 
18 


λόγῳ καὶ ἀληϑείᾳ, 
ἍΠ05 8: 


INDEX. 267 
Nermoy; Avs, 20 55,.28°; ΘΟ: 

5,12: 15,11; D9; 14. 
λουτρὸν ποιεῖσθαι, A 61, 13. 
λυχνίας ἀνατροπή, A 26, 33. 
λωποδύτης, B 2, 51. 


M. 


μαγικός---μαγικαὶ γραφαί, B 5, 18. 
μαγικαὶ δυνάμεις, A 26, 
ti 


B 


μαγικαὶ στροφαί, Α 14. 0. 





ἀληϑὴς λόγος, Α 8, 


5; 5,125 438, 23. 
ὀρϑὸς λόγος, B 7, 

29; 9,19. 
σώφρων λόγος, A 


a 


λόγος αἱρεῖ, A 3, 20. 


‘THE WORD,’ ὁ λύγος, A 12, 27; 


1: BiGyil 
29,7; 


ted | 


B 


Adyoe eae A. 39, | 


36; 36, 4. 

ὁ Adyoc ἘΠῸΣ ὦν, A 
10, 22. 

ὁ λόγος τοῦ Sov, A 
63, 10. 

ὁ πᾶς λόγος, B 8, 
LOE 


Novas μορφωϑείς, A 
5, 20. 

σπέρμα τοῦ λόγου, 
Β 8, 4, 

σπερματικοῦ λόγου 
μέρος, B 8, 9. 

λόγος ϑεῖος σπερμα- 
τικός, B 13, 11. 


λόγος ὁ ἅγιος azrEpL- | 


γόητος, D 7, 6. 


μαγικαὶ τέχναι, Ae, 11. 

μαγικῇ τέχνῃ, A 90, 3. 

διὰ μαγικῆς τέχνης, "A 26, 
20. 


μάγοι, A 18, 9. 
pasnpara=doyoc, A 3, 17. 
μᾶλλον, with comp., A 19, 1. 


| μανϑάνειν, with part., A 54, 43; 
59, 2 | 
with inf., ‘to,’ A 39; 7; 
44, 8, 
with: inf., “that;? =o7t, 


Ay 12; 14; . 43, 6. 

| μαστιξ, A 5, 3. 

μεγαλεῖος, 1) 3, LL 10 1Ὲ 

μεγαλειότης, D LOSTY: 

μειζόνως, A 20, 9. 

μείωσις τῆς σαρκός, D 4, 11. 

μέλειν---μέλον ἐστί Ξε μέλει, A 44, 
99 


' μέλλειν, with pres. inf., A 19, 31; 


32> 92 49} 1 45. 9. 
52, 4. 
with ‘fut. 5259 
with aor., A 5 52, 90, 
μέν, without δέ, A 19: 10:5 5 23223 
30; 5, 8, 


-- μήν, A 4, 27. 
μὲν οὖν, A 53, 1. 
μένειν, with dat., A 18, 5. 
μεριμνᾶν, A 15d, 46. 
μετά and σύν, A 8, 4. 
μεταβάλλειν, ‘change,’ A 21, 32. 
‘translate,’ A 31, 16. 
μεταβολή, A 20, 5. 
μεταβολαὶ ὡρῶν, A 18, 
ἘΠῚ B56: 
ἮΡΕ Α 67, 17. 
μετάνοια, A 28,9; 40, 24. 





᾿μετέλευσις, A "ἢ 16: 


268 GREEK 


μέχρις ov, with ind., A 8,19; 49, 
15 


with subj., A 67, 10. 
μήν, With inf, as a subst., A 2, 4; 9, 
21; 39, 23. 
with inf. after verbs of saying, A 
4.18; Ὁ, 2; 18, 22; 28, 16; 
57,1; B10, 14. 
with articular (arthric) part., A 
10. 19; 19); 45; Zo. 
with anarthric part., A 5,4; 9, 
Abe (2412); 28,0) 29, πὸ; 90; 
11; 39, 10; 43, 27; 44, 30; 
49,14; 53, 36; 54, 31; 58, 
8:60, 15; 63,45; B 2) 24; 
7,21; D6, 10. 
with subj. (fear), A 12, 17. 
(imper.), A 15, 46. 
with ind., B 3, 5. 
with opt. for ov, A 26, 21. 
with pres. imper., A 15, 48. 
aor. imper., A 41, 13. 
pleonastic, A 57, 13. 
μηδείς---μηδενα ΞΞοὐδένα, B 7, 9. 
μηδόλως Ξεμηδ᾽ Owe, A 29, 10. 
μήν, οὐ μήν, D 5, 5. 
μηνύειν ὅτι, A 51, 1. 
we, Ao, £1; 
μίξεις γυναικῶν, B 5, 11. 
μῖξις ἄϑεος Kai ἀσεβὴς καὶ ἀκρατής, 
A 27, 12. See ἀνέδην. 
μισάλληλος, A 14, 15. 
μόνος (misplaced), B 7, 9. 
μορφή, A 4, 28 (note). 
μορφοποιεῖν, A 9, 11. 
μορφοῦν ---λόγος μορφωϑείς, A 5, 
20. 
μυξωτήρ, A 55, 16. 
μυστήρια, D 7, 13. 


N. 


vadc, A 9, 2. 
νεκυομαντεία, A 18, 7. 
νομίζειν, ‘think fit,’ A 3, 18. 

καὶ οἴεσϑαι, D 2, 28. 
vouvexne, A 12, 32; 46, 24. 
vovc—dat., vot, A 42, 6. 
νῦν (wide acceptation), A 29, 13; 

b1,22; DT 1 








INDEX. 


i 
me 


ξεῖν --- τ ξοντες καὶ répvovrec, A 9, 
9. 

tévoc, ‘strange,’ A 16, 15. 

ξύλον---ξύλῳ ἐμπαγῆναι, B ὃ, 2. 


O. 


6, article for demonstr., A 5, 8. 
position of, A 6, 7. 
of ideal standard, A 8, 3. 
ode, A 47, δ. 
roves τινὰ καὶ τόνδε, A 43, 9. 
τάδε μέν, τῶνδε δέ, B 7, 80. 
οἴδαμεν Ξεΐσμεν, A 26, 21; 55, 28; 
59, 18; B 8, 5.6; 12, 38. 
οἰκείως, ‘ appropriately,’ A 40, 18. 
οἰκονομία---οἰκονομίαι Seov, D4, 15. 
οἰκονομίαν πεπιστεῦ- 
αϑαι, 1) 1.9. 
οἰκτίρμων, A 15, 43. 
οἷον, ‘as for instance,’ A 438, 27; 
46, 11. 
οἷός τε, A 19, 8. 
ὀλλύναι---ὀλέσαι, A 25, 14. 
ὁμιλεῖν πρὸς χάριν, A 2, 12. 
ὁμοδίαιτος, A 14,17; B 2, 18. 
ὁμόζυγος, A 27, 14. 
ὁμοιοπαϑῆς, A 1,4; 10, 26. 
ὁμοιοτρόπως, D 3, 6. 
ὁμόκοιτος, B 2, 18. 
ὁμολογεῖν", Ort, A 7, 5. 
we, A 13, 1. 
with part., B 13, 6. 
ὀνειροπομπός, A 18, 9. 
ὀνείρων ἐπιφάνεια, A 14, 5. 
ὔνομα ϑετόν, A 10,7; B 6, 1. 
and πρόσρησις, B 6, 6. 
ὕπῶς, A 4,21 3-14, 7; 14, 195 08 
16: B-2,46 3.42, 759s 
We 
with subj., =inf., A 65, 5. 
ὀργή, A 40, 44. 
ὁρίζειν ϑάνατον κατά τινος, A 44, 
41; 45,17; 47,15; 68, 4. 
ὁρμᾶσϑαι ἀπό, A 26, 29. 
ὅς---καὶ 0c, Β 2, 57. 
with μέν for demonstr., A 24, 
12 7 ον 4, 7:10: 
ὅς yé, A 12, 22; B 3, 4. 
ὅσπερ---ἧπερ, A 28, 18. 


GREEK 


oc—omep, A 12, 38; 18,3; 24, 8; 
35,2; 45, 21; 5b, 4. 
ὅστις (colorless), A 88, 153; 63, 
29; 67, 30. 
ὅσον, A 40, 22. 
doov γε, A 4, 3. 14. 
ἐπ᾿ αὐτοῖς, A 40, 22; 
comp: B 4, 11; 15,11]. 
ὕσος---ὕση δύναμις, A 18, δ; 55, 27; 
67, 15. 
ὀστέα, A 19, 4. 
ὕταν, with subj. for ore, with ind., 
AST; 85 38,.10: 
ὅτε, with fut. ind., A 52, 11. 23. 
with pres. ind., A 60, 2. 
ore, after φημί. See φημί. 
one py, Al 24, 1: 30. 95; Bd; 
16 


ov or οὐκ (adherescent), A 14, 16; 
16, 44; 18, 20; 26, 30: 
49,25. GO) 29; A7)-L7 3. B 
25), Comp. Αἱ ὃ, 90. 
in protasis, B 3, 22. 
οὐ py, with subj., A 38, 9; 52, 31. 
with fut. ind., A 39, 6. 
οὐρανός and οὐρανοί, A 16, 8; 31, 
oa It 7.6: 
οὔτε for οὐδέ, A 43, 8. 10. 
ὀφείλειν---τοῦ ἀποϑανεῖν ὀφειλομέ- 
νου, A 11, 10. 
ὀφϑῆναί τινι, A 37, 13; 50, 94. 
ὀφλισκάνειν---ὀφλήσητε, A 4, 9. 
ὀφλήσωμεν, A 3, 19. 
ὑψις---πρὸς τὰς ὄψεις ϑελκτικὴ, B 


9 . 
ὄψει ὁρᾶν, A 80, 7; ἰδεῖν, A 
32, 18. 


ΠῚ 


παιδεύειν, A 40, 51. 
παλαιός, A 2, 3. 
Παλαιστίνη, A 1, 8. 
πάλιν---οαὖ πάλιν, A 20, 4. 
παμμάχως, B13, 6. 
παντοκράτωρ, D 7, 5. 
παντοκτίστης, D 7, 
παρά, with acc., A 8,13; 19, 19; 
58, 6; B 4,2. 
‘contrary to,’ A 22,4; B 2, 
LOs* 77 39: : 
‘owing to,’ B 14, 4. 


or 





INDEX. 269 


παρά, ‘more than,’ A 20, 9; 50, 
18; B 7, 35. 
with. gen., -A-17,-3- 26, 9; 
50, 37. 
with dat., Α 8, 8: 18,9: 28: 
D335, 0. οὐ 28: Bs 7,9. 
παραδέχεσϑαι, D 4, 7. 
παραδεχϑῆναι, A 23, 
5. 
παραδέξασϑαι, A 21, 29. 
παραδιδόναι, A 6,10; 66, 19. 
παραιτεῖσθαι, A 2,3; 29,4; 46, 
15; B10,17; D4, 8; 6, 22. 
παρακαδιστάναι, D 2, 33. 
παρακελεύεσϑαι, A 4, 24. 
παρακολουϑεῖν, with acc., A 16, 13. 
παραλαμβάνειν, A 4, 23. 
παραλλάσσειν---παρηλλαγμένη διά- 
λεκτος, “ peculiar,’ D 5, 4. 
mapaonpoc, 1) 5, 4. 
παρατήρησις, 1) 4, 18. 
παρατιϑέναι, A 12, 45. 
παραφέρειν, A 36, 11 :΄64, 15. 
παραχρῆσϑαι, Α 49, 14. 
παρεδρεύειν, 1) 4, 13. 
πάρεδρος, Α 18,9. 
παρεπίδημος, A 67, 24. 
παρέχειν ἀφορμάς, A 4, 25. 
ἐπίσκεψιν, Α 8,17. 
εὐφροσύνην, A 42,10. 
παροικεῖν, 1) 6, 17. 
πᾶς---ἐκ παντός, Α 1,0; B12, 8. 
πατρικός--- ἀδοξίας πατρικάς, A 12, 
90. 
πατροφόντης, A 21, 25. 
πειϑαρχεῖν, D 7, 15. 
πείϑειν---πείϑει Kal εἰς πίστιν ἄγει, 
Α 10, 18. 
πεπεισμένοι καὶ πιστεύον- 
TEC, ACS 6s, 10. Ὁ. 
πιστεύοντες μᾶλλον δὲ καὶ 
πεπεισμένοι, A 17, 14. 
πεισϑῆναί TE καὶ πιστεῦ- " 
σαι, Α 18, 6. 
πεισϑῶσι καὶ πιστεύωσι, A 
61, 4. 
ἔμαϑον Kai ἐπείσϑησαν, A 
19, 14. 
constr. with ὅτι, A 8, 8; 
18j*10';-295-6 ; 39, 8; 
47, 9. 


270 GREEK 


ret Sev—with inf., ΞΕ ὅτι, A 12, 20; 
bY, 24 > 1, 93 11598. 
πειϑὼ καὶ πίστιν, A 53, ἐν 
πέμπειν αἰτήσεις, A 13, 12. 
εὐχάς, A 67, 13. 
πομπὰς καὶ ὕμνους, A 13, 8. 
πενίαι, A 12, 30. 
περίβλημα, BAS; 4. 
περιεῖπον, A 31, 7. 
περίεργοι, B, 10,11. 
περιτιϑέναι, B 11, 25. 
-τεϑειμένον, B 18, 2. 
πηρός, A 60, 31. 
πιστέξυειν, SCR πείϑειν. 
πλάττειν---τῷ πρώτῳ πλασϑέντι ἀν- 
ϑρώπῳ,Α 44, 2. 

πλημμελεῖν, ἊΣ as 19. ΒΘ: ΘῈ: 
πνεῦμα---πν. ἅγιον, A Gk; 43. 

τὸ πν. τὸ ἅγιον, A 65, 12. 

πν. τὸ ἅγιον, A 67, 6. 

τὸ or ἅγιον προφητικόν, 

A 3 32, 11" 5 53, bee 
σν. τὸ ϑεῖον, A 32, 34. 


τὸ προφητικὸν See Es 


81, 2; 88,1; 389, 2; 
40, 153 47, 2; 53, 18: 
59: 7 ; 109..2:|91- 


τὸ TV. - πρ.: Ἃ 35, 9. 
πν. τὸ προφ.ν» A 6, 8 
ποιεῖν and πράττειν, B 4, 12. 
ποιεῖσθαι ἀλλοτρίαν, B 2, 9. 
ἀπόδειξιν, A 30, 5. 
διγαμίας, A 15, 12. 
ἐκπύρωσιν, A 45, 6. 
ἔλεγχον, A 23, 15. 
ἔντευξιν; Al, 9. 
ἐξήγησιν, A 68, 12. 
ἐπικύρωσιν (?), A 45, 6. 
ἐπιφανείας, A 5, 6. 
ἐργασίαν, A 55, re 
ἑστίας, A 14, 10, 
εὐχαριστίαν, A 65, 13. 
εὐχάς, A 65, 4. 
ἴασιν, B 18, 18. 
κατηγορίαν, B 2, 24. 
κρίσιν, A 2,13; 53, 9. 
λουτρόν, A 61, 13. 
μετέλευσιν, A 43, 16. 
vouseciav, A 67, 11. 
παρατήρησιν, D 4, 14. 
πόρους, B 2, 10. 





INDEX. 


ποιεῖσϑψαι πρόκλησιν, A 67, 11. 
προσφώνησιν, A 68, 12. 
πρύσχυσιν, B 12, 25. 
συνέλευσιν, A 67, 26. 
σύνταξιν (e coni.), B 1, 

ποιότης---ποιοτήτων γον ὧν, A 13, 
10. 

πολεμεῖν, with acc., A 39, 13. 

πολιτεία, ‘manner of life,’ Ava Os 
‘polity,’ D 5, 12. 

πολιτεύεσϑαι, ‘rule,’ D 10, 22. 

πολιτευτῆς, A 65, 6. 

πολυπραγμοσύνη, 1) 4, 19. 

πολύς---πολλὰς καὶ ἑτέρας, A 53,1 

πομπαί, ‘solemn prayers,’ A 13, 8. 

πονηρεύειν, A 61, 3. 

πονηρεύεσϑαι, A 64, 11. 

πονηρύς, A 2. τα 

πόνηρος (?), A 2 τ 

πορνεῖαι, A 14,1 

πόρους ποῦς eee = ἡδονὴν 
πορίζεσϑαι, B 2, 10 

πράγματα ἐπάγειν, A 3, 7. 

πράττειν and ποιεῖν, Β 4, 12, 
εὖ πράττειν, ‘act aright,’ 

A 98: ΤΊ: 

πρίν, with inf., A 4,13; 19,9; 40, 
24: 62,6; D8, 2. 

7, With inf., A 28,10; 30, 6; 
31, 3.36; 42,8; 52,2; 53, 
10; D2, 47, 

ἐτῶν Exacde πεντήκοντα, A 46, 
2. 

τῆς 'κροψικῆς; ANGE 20: 

προαγγελτικόν, A 32, 3 a 45, 15. 

BP Se A 36, 5 

προαγωγεύεσϑαι, A 27, 14. 

προαίρεσις, A 43, 14; 61,93; 67, 
20; B 7, 16. 

προβάλλεσθαι, A 20, 2; 54, 8; 56, 
7; B9, 13. 

προγινώσκειν---προεγνωσμένα, A 43, 
4; προεγνωσμένων, A 45, 5. 

προειπεῖν, With fut. inf., A 12, 32; 

53, 31. 

προελέγχειν (6 coni.), A 7, 4. 

προιέναι (ἱημι)---προέσϑαι (Ὁ), B 8, 
27. 


πρὸ é 


προϊέναι ( εἶμι) — προϊόντος τοῦ 
Aoyou, A 22,18; 35, 7. 


GREEK 


προιστάναι---ὁ προεστώς, A 65, 9; 
67, 15. 21. 
προεστάναι δόγματος, 
Ὁ ὅ; 1. 
προκαταριϑμεῖσϑαι, A 22, 9. 
προκατέχειν---προκατεσχηκυῖα φήμη; 
= 
προκατέχοντες oyt- 
σμοῖ, D 2,1 
προκηρύσσειν, A 31, 2; 36, 
8; 17. 
πρόκλησις, A 3, 8. 
προλαμβάνειν, A 19, 25 (note). 
προλέγειν, ‘forewarn,’ A 14,1; 68, 
5 


13.5 


πρόληψις, A 2,14; B4, 16. 
προμηνύειν, A 28,6; 33,7; 46,9; 
48,8; 60, 24. 
apcéc, with gen., A 2,17; 4, 34. 
a. μητρός, ‘on the mother’s 
side,’ A 62, 13. 
with ace. : 
ὀλίγον, A 12, 7. 
χάριν, A 2,12; καὶ ἡδονήν, 
B 3, 6. 
with dat.) A 40, 11. 
προσαγόρευμα, B 6, 11. 
προσγράφειν, A 27, 20. 
προσδέχεσϑαι, A 10, 3. 
προσδοκᾶν, with aor. inf., B 3, T. 
προσεῖναι---πρόσεστι,Α 10,25; B 2, | 
47. 122-16: 
τὰ προσόντα, A 10,5; B 
As Co Ti. 2h nae <7 12, 
35. 
προσελϑεῖν (constr.), A 16, 21. 
προσέχειν (sc. τὸν νοῦν), A 13, 22; 
BT, 13. 
προσηγορία, A 4, 7. 
προσηλοῦν, A 58, 15. 
προσκυνεῖν, with acc., A 16, 20; 17, 
δ᾽: (20;,16)55 26; 13:53) 
49,2: B13, 16. 
with dat., D 2, 26. 
προσλαμβάνειν (?), A 10, 2. 11. 
προσομιλεῖν, A 62, 14. 
προσραίνειν, B 12, 23. 
πρύσρησις, B 6, 6. 
προστιμᾶν, B 14, 12. 
προστιμᾶσϑαι, B 2, 63. 
προσφέρειν, A 13,8; D 2,34; 3, 8. 





| προτροπή, A 21, 21. 


INDEX. 271 


προσφέρεσϑαι (mid.), A 19, 4; 67, 
3 


(pass.), A 67, 14. 
προσφορὰ ὑλική, A 10, 1. 
προσφώνησις, A 1, 8; 68, 12. 
πρόσχυσις, B 12, 25. 
προσωνυμία ὀνόματος, A 4,1. 
πρύσωπον, See ἀπό. 
ὡς ἀπὸ προσώπου, A 36, 
2. 6. 7. 8.:. 5.71 πεῖ: 
προτρέπεσϑαι, A 18, 22; 16, 11; 
40, 14: δῦ, 28: Β' 10, 19. 


προφάναι --- προέφημεν, A 12, 
91,99. 22,6; 89, 45; 45, 2 
09: 11: 07: 1d 52 bb ΤΟΣ 

προφητεύειν --- προεπεφήτευτο, Α 


35, 21. 
πεπροφητεῦσϑθαι, A 
44,31. 
προεφητεύοντο, A 31, 
5 


vo. 
προεφητεύϑη, A 30, 
ἢ 91. 90: 99. 1; 
ὅ0, 18. 
with part., A 35, 27. 
προφητικὸν πνεῦμα, A 38,1; 39, 
2; 40,15. See rvevpa. 
πρώτη--- πρώτη δύναμις, A 52, 39. 


| πρωτότοκος τοῦ ϑεοῦ, A 23, 8. 


τῷ Jew, A 89, 28. 
πῦρ αἰώνιον, A 52,14; B1,10; 2, 
6: 17. 253 8: 1} 163.9,5; Dee 
29. 


Lp 


pavic, A 19, 3. 
ῥαντίζειν, A 62, 3. 


ὁᾳοντεῤάδιον, A 12, 42. 


ῥεῖν---ῥέοντι κάλλει, B 11, 17. 
ῥεπούδιον, B 2, 19. 

ῥητῶς, A 35, 26. 

ῥιπτεῖν, A 18, 12. 

ῥίπτειν τὰ γεννώμενα, 1) 5, 10, 


=. 
σάρκες, A 26, 84; 66,10; B 12, 
6. 
σαρκοποιεῖν, A 32,41; 66, 7. 11. 


σατανᾶς, A 28, 2. 
σεβαστύς, Al, 2. 


O 


272 


σέβειν, A 24, 9. 
σέβεσϑαι, A 24, 4. 
καὶ προσκυνεῖν, A 6, 8. 
σκήνωμα, D 0, 17. 
σοφίζεσϑαι, A 14, 22. 
sogioric, A 14, 27. 
σπέρμα τῶν Χριστιανῶν, B 7, 4. 
σπέρματα ἀληϑείας, A 41, 
29. 
σπερματικὸς λόγος, B 8, 9; 10,10. 
στέργειν, A 2, 2. 
στοιχεῖον, B 5, 5. 
στοιχεῖα, ‘starry signs,’ 
ὌΝΟΣ 
στροφή---στροφαὶ μαγικαί, A 14, 0. 
συγκατακλίνεσϑαι, B 2, 9. 
συγκατατίϑεσϑαι, A 65, 3. 
σύγκλητος ἱερά, A I, 4. 
συγχρωτίζεσϑαι, D 12, 23. 
σύλληψις, ‘assistance,’ A 26, 25. 
συμβιῶναι, B 2, 1. 
συμπερινοστεῖν, A 26, 14. 
συμπραγματεύεσϑαι, A 16, 16. 
σύν, A 40, 28; B 7, 9. 
συγέλευσις, A 40,18; 67, 7. 26. 
συνεπιγνώμων, A 56, 15. 
συνεπίστασϑαι, B 2,42; 4, 13. 
συνέχειν, D 6, 14. 16. 
ἑαυτόν, A 12, 9. 
συνήϑεια, D 2, 3. 
συνιέναι---συνεῖναι (absol.). 
with inf., A 60, 32. 
συννηστεύειν, A 61, 8. 
συνοδοιπόροι, A 16, 15. 
συνορᾶν, A 9,21; 19, 20. 
συνουσιάζεσϑαι, A 33, 14. 
σύνταξις ----σύνταξιν (e coni.) ποι- 
tiovat, B 1, 6. 
συντελεῖν, A 65, 14. 
συντίϑεσϑαι; A 39,19; B9, 12. 
σφάλλεσϑαι, A 43, 14. 
σχῆμα, A 4, 28. 
σώζειν ---σωϑῆναι σωτηρίαν, A Οὔ, 
8. 
σωφρονίζεσϑαι, B 1,7; 2, ὃ. 
| T, 
τάξις---ἐν τρίτῃ τάξει, A 13, 18, 
τε (solitary), A 6,8; 61, 33. 
τε---τε, A 13,17. 
τε---καί, A 1,4; 6, 7 (note). 


GREEK INDEX. 


réyoc—imi τέγους σταϑῆναι, A 26, 
15. 
rexvoyovetyv, D 5, 15. 
τέκνον, A 27, 13. 
τέκνα avayKne—ayvoiac— 
προαιρέσεως — ἐπιστήμης; 
A 61, 32. 
τέλεον Ξετελέως, A 29,4; 62,5; Ὁ 
2, 26. 
rédoc, A 27, 10. 
τερατεία, D 8, 9. 
τερατολογία, A 54, 9. 
τέχνης---διὰ τέχνης ὁμολογεῖν, A 
28, 14. 
τιμωρεῖν Ξετιμωρεῖσϑαι, BY, 9. 
τιμωρία, see κόλασις. 
τις--- μέν ric, D 2. 8. 
τρίτα περὶ τὸν τρίτον, A 60, 28. 
τρόπαιον, A 55, 21. 
τρύπος---τὸν αὐτὸν τρόπον, A 19, 
10. 14. 
ὃν τρύπον, A 4, 22; 7, 5; 
L012 5 12,-29;3 14 
19,12. 2313.2 26, 003 


97. Bs 9.2. 50. fas 
ΒΟ: 61.7.1 ον ἢ Ὁ 
6, 11 


ὅνπερ τρόπον, A 57, 3. 
ἐκ παντὸς τρόπου, A 2, 6; 
12, 8. 16. 
τυφλώττειν, A 3, 10. 
26: 
ὑπαγορεύειν, A 2, 2; 12, 31. 
ὑπάρχειν, A 2,10; 8, 22; 4, 4; 
22,10; 29, 155°46, 19. 
ὑπεκκρούειν, A 58, 16. 
ὑπερορᾶν, D 1, 5. 
ὑπερσπουδάζειν, D 1, 1. 
ὑπηρετεῖν, A 17, Ὁ. 
ὑπηρέτης, A 14, 5. 
ὑπισχνεῖσϑαι, with pres. inf., A 5, 
1 SOL G. 
ὑπογράφειν, B 14, 1. 
ὑποϑημοσύνη, A 14, 20. 
ὑπολαμβάνειν, A 12, 23; 38, 57, 
ὑπομονή, A 16, 15. 
ὑποπίπτειν, A 4, 2. 
ὑπόστασις, D 2, 7. 
ὕστερον χρόνοις, A 46, 4. 
ὑφαιρεῖσϑαι, With inf., A 12, 30. 


GREEK 


Φ. 


φάγεσϑαι Ξεἔδεσϑαι, A 47, 13. 
φαίνεσϑαι, with inf., B 7, 37. 
with part., A 12, 37; B 
5, 8. 
φάνηται, 2 aor. mid., A 
1719: 
φάναι ὅτι, A 33, 35. 
with part., A 33, 26. 
ἔφημεν, A 8,15; 26, 29. 
φαρμακευτήῆς, B 6, 23. 
φάσκειν, A 21,2; 63,44; B12, 20. 
with μή, A 35, 18. 
patioc, A 2,4; 43, 16. 
φέρειν ψῆφον, A 2, 16. 
φήμη cacy, A 2, 15. 
πονηρά, A 3, 6. 
φϑάνειν---φζϑάσας, A 12, 37. 
φϑάσαντες, A 23,11; 46, 


fe 
φϑέγγεσσαι, A 36,7; 38,2; B10, 
Be 18) Uh 
φιλαλήϑης, A 2, 7. 
φιλανθρωπία (of God), D 9, 15. 
φιλάνϑρωπος, D 8, 14. 
φιλήδονος, B 12, 5. 
φιλοδοξεῖν, A 53, 45; 57, 6. 
φιλόδοξος, B 3, 24. 
φιλόκομπος, B 8, 3. 
φιλόλογος, B 10, 27. 
φιλοστοργία, D 1, 8. 
φιλόψοφος, B 3, 8. 
φόβητρον, A 5,7; Ὦ 9,9, 
φορβάς---φορβάδων ἵππων, A 27, 6. 
φόρος, A 17, 1. 
φράζειν, A 20, 18. 
φρονεῖν, D 3, 5. 
φροντίζειν ---πεφροντίκαμεν, A 11, 
10. 


φρουρεῖται ἡ ψυχή, D 6, 7. 
φυλάττεσϑαι, with inf., B 3, 9. 
μή and subj., A 14, 1. 
φυσιολογεῖν---τὸ φυσιολογούμενον, A 
60, 1. 


INDEX. 273 


ade ἄλογος καὶ τολμηρά, A 3, 


φωτίζειν, A 61,40; 65, 4. 
φωτισμός, A 61, 40. 


X. 


χαμαιπετής, B11, 24. 
χάριν εἰδέναι, B 2, 59. 
πρὸς χάριν, A 2,12; Β 8,6. 

χϑὲς καὶ πρῴην, B 1, 1. 
χιλιονταετὴς περίοδος, A 8, 16. 
χλευάζειν, D 2, 80. 
χοή---χοὰς καὶ kvioac, A 24, 10. 
χορηγεῖν, D 1,12; 3, 12. 
χρήματα καὶ κτήματα, A 14, 12. 
χρηστός, A 4, 4. 
Χριστιανοί, A 4, 15. 
Χριστός, A 4, 28. 

ὁ ἡμέτερος, A 48, 2; 54, 

10. 625-14 > Blo; 91 
ὁ πρωτύγονος Seov, A 58, 
13. 
xpovoc—xpovoic ὕστερον, A 46, 4. 
xopa—év δευτέρςι, A 13, 17. 
χωρεῖν εἰς ἀναισϑησίαν, A 18, 3; 
57, 14. 


NE: 
ψευδοδοξία, B 14, 4. 
ψευδολογεῖν, A 8,3; B 13, 4, 
ψευδολόγος, B 2, 37. 
ψῆφον τίϑεσϑαι, A 3, 12. 
ψοφοδεής, D 4, 1. 


Q. 
ὦ, with gen., A9, 18; Ὁ 9, 14. 24. 
25. 

we, with inf., A 21, 24; 56,13; 60, 

Ὁ, Β 7 99 11 ΤΕ 
with part., A 4,18; 23,13; 46, 

0: 59. 45 57,17; B 2) 19. 5. 
5; D 2,4. 

ὡσεί, A 40, 33. 

wore, with ind., A 46,15; 59, 18. 
μὴ and inf., A 22,11. 





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INDEX OF TEXTS 


ΙΝ THE FIRST APOLOGY. 


GENESIS 


eee e eee e eres eos 


PsaLmMs (continued ) 


Boe Le θέ ον seh dicw ἐν πο. 10 
OO, Wy, 26 5 ΗΓ 41,4 
Ἐν 45, ὃ 
IsalAH 
Der aca ines eae os Portes 63, 5. 35 
Ue crohns oer heise’ a 37, 3. 
ΡΥ ΤΥ 47,13 
eect: Wiain.cie op. wreiate veeee 53, 32 
1.1] errr ee 37, 11 
Pe WO 20s. os Sac saswe es sete 44,7 
CON ok cus any mee ean cee 61, 20 
ὌΝ ΒΡ cawawisttats 39, 2 
BODOG «x i y's, viwelsiural siete 49, 23 
7. ἢ ΤΕ cet gees 33, 3 
“TS = a EI ΡΠ 0 35, 4. 
PEs RO s\n iclow sta ougaes 32, 47. 
ἘΠΕ ες το πες epee cal ase 52, 18. 
Se: Se mea are 48, 4 
Bs Posi aps ποτ Nets as 52, 27 
NS Se eee 52, 18 
TOR EE aso aie «ac aie eran scelaee 38, 5 
2 ΠΡ 1} oe So cw sa leer 50, 7 
BRR ΕΞ ΠΕ ΤΠ 50, 19 
EB ΡΠ τ 51,3 
ΠΝ BAS acc, « τ το τῆν ἐδ weuererae 50, 4 
ἘΞ Not 7 τοῦτ, aecna sneer areice 53, 23 
ΡΠ 48, 11 
FiGiah Ate  τος ΣΝ ΤΡ amma 8ῦ, 11] 
Dias Ge Bare ania a tnilalaapamreees 37, 17 
Gg BAA cure, fake a Seu econ eee 52, 33 


276 INDEX OF TEXTS. 


IsaraH (continued ) MATTHEW (continued) 
ΕΝ ne ee ee 528405, 44. 2... 2.0 eee 15, 29 
ΠΟΥ Προ dea cisesesns 9.6. 15, 40.4 της τ ΠΕΡ 15, 45 
"nS errs 35,9. 15, 46. cco ee 15, 28 
Per isthe tte Rees οἱ 38, 2, 46, 4 2.. ἘΣ een 15, 52 
[ioe Ae ae oe 37, ὃ. 16519. 20.ccm 1 8 el . 15, 36 
Bet ce cocker eccereneee: 52, 22. 6, Ol...) ewe ee 15, 50 
6205. 2s. beeen 15, 46 
JEREMIAH 6, 9158, ποῦν eee 15, 47 
BABS Loud aceder aa vain AT AGA, 15 AC 19 ee 16, 40 
“Nae ey Pa see, erg: 58, 19. 7 #01 208. see eee 16, 8 
GDS, ΟΣ ee ee ἥν 5: [7 29... Gas eee ere 14, 28 
9,313 S22 15, 24 
EZEKIEL 10. ΘΟ iat eee 19, 27. 
3 ge ey er ee ee ae ΠΡ LOCAO. ee Στ 63, 14 
CERT ie ER Smee er eo pe D617, ΠΣ ΤΣ 48, 4 
41 9 ΘΝ 68, 9 
DANIEL γι. eee 63, 37 
“he  ςκρυλοινθς G1, 2h NWS AO Ae, ee eee 16, 37 
URE care Rai ΡΣ 15, 39 
JOEL iD: el sass Sarge Re rc 5 15, 3 
DAB eA eC et seeks ot GR a εν - 15, 8 
POG TET suse 16, 2.4 
as Micau ON Bsn acct foo, ere eee 35, 29 
Outen ΠΕ eee ete iat aie ee OE, AS. £9) D4, Dinos: vce ese -- 16, 40 
ΠΝ: τον ee 51, 24 
ZECHARIAH 20, Sake eae 28, 6 
Diy Oust stare Tees ales oe ales oe θυ. 290. ΦΖο- ϑϑι.- τ - τιν τος Οὐ, 1 
ἼΣΟΥ. 85. 0. 97, AO Bn ee een 35, 29 
ga) eae ie 52°98. | 97. 30-480 aes 38, 15 
MatrHEew Mark 
Be ert ee ae Bg, 19, OP τ 15, 24 
ἃ: Si eres, Sick torrets if hed Sera 9 47 οι ατλ τάσιν ἐς τον 15,8 
σοι A Oe ἀπ a neee cee BE 15... 0. ΤΑ pans aes 16, 24 
as post thns τους ἐξε εν τς ἐν ΤΙ 19. 50. τ πόσο ὁ 16, 21 
py Unie ας ΠΟ ete Ws whee sate iccs “9: 
δι = aoa όταν Weta eles hier 16. ὅ. LUKE 
ὧν } edie Bigs ἜΤ erate SE 1.51. Pa gre Sere a ty Ort 33, 19 
By 39... ὐνννννενενενενενννοι ἴδ, 5. | 6, $2. Ache eee 15, 28 
νυ ἐπ ευεδα ἐνν ἐΚΉ ΤῊΣ τ. | 6°97. Sa eee 15, 29 
aed Dik κευνευνηκέξες 1G; 48, | 6,'20.27 0 55.se eee ee 16, 2 
Dagan yee 16, 5.16. 80.8.4... eee ει τὸ 15, 88 
᾿ς Sie ad auc cance 15, 88. 16. 86. 86... eee 15, 45 


INDEX OF TEXTS. yaar | 


Luke (continued ) JOHN 
DOS Genes ce Ie ane GEG AG OS ee eh) 61, 14 
ar eee AW eg tae Ge. aA ene 8 eke 60, 11 
QE Te eh fie ούτε τ; TG 2 Ae τ RCIA ois be ας 61, 14 
Sati he APO μὰ PORTAL See en Ie 35, 21. 
a ae ee Be cation ΟΣ 15, 46 Ἴ 
CTS 
ΠΣ oe ae ae PG SRS aan seems 50, 85 
Digi ORNs <a Sele ateie Saat »- 17,18. | 5 8 50. 35 
EOE em ΕΣ τ τς epee de po ee ae ee aoe ’ 
RGM i oe en οὐσ ον 15,7 Poe 
18,18. 19... ........ 0 eee eee ἘΘΉΖΕΣ | bs Πα τος teras cao πὴ wane 19, 16. 
Ὁ ΘΟ ΤΥ eee ee τ ἘΣ 17, 4 
Bean EN ONDE ocala τ ais τὸ oro nlelane 66, 15. REVELATION 


SC a ne aay ees ἘΠΕ ΤΕ .5. 2 o Se eee 98, 2. 








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INDEX OF 


A. 
Abraham a Christian, A 46, 12. 


Accusative (inner object), A 9, 9; 


15, 39. 
(cognate), A 18,2; 61, 
39 


- Achilles, A 25, 13. 
Acts of Pilate, A 35, 25; 48, 7. 
Adonis loved by Aphrodité and 
Persephoné, A 25, 4. 
Advents of Christ, A 41, 52. 
Adversative relations, A 7, 7. 
Aesculapius ascended to heaven, 
Ac 21.9. 
cured diseases and 
raised the dead, A 
54, 44. 
Amen, A 65, 16. 
Amphilochus, oracle of, A 18, 14. 
Ananias, A 46, 13. 
Angels — God has committed to, 
the care of men and 
things under heaven, B 
5, 8>.D-7, 10: 
bad, are the progenitors 
of demons, B 5, 11. 
began to need sacrifices 
when overcome by lusts, 
Β ὅ,10. 
subjugated the 
race, B 5, 18. 
poets call them by the 
name they had each 
given himself and sons, 
B 5, 24. 
Animal worship, A 24, 4 foll. 
Antinous, A 29, 13. 
Antiopé, A 25, 9. 
Antoninus Philosophus (Marcus 
Aurelius), A 1, 2. 
Pias,,A. 15.2; 


human 


O 








SUBJECTS. 


Aorist and negative, A 4, 10. 

imperative, large use of, A 
16, 6. 

inf. for fut., A 12, 23; 15, 
10. 9: 5.1" 

ingressive, A 3,13; 12,17; 
ΓΕΤΩ͂Ν 8 os 

negative aor. imperative, A 
41, 13. 

Aphrodité, A 25, 4. 

Apostles, twelve, A’39, 9. 

Apposition of genitive with pos- 

sessive, A 14, 25. 
Archestratus, B 15, 8. 
Ariadne, A 21, 14. 
Article with inf., A 3,9; 10, 16. 
as antecedent, A 5, 8. 
position οἵ, A. Ὁ; 7; 17, 
11. 

of standard, A 18, 2; 61, 
39. 

Atheism, Christians accused of, A 
6215. 13, 1; 

Attraction of gender, A 28, 18. 

Augustus, A 1, 2. 

Azarias, A 46, 13. 


B. 


Bacchius, grandfather of Justin, A 
17 
Bacchus, inventor of the vine, A 
54, 24. 
ass sacred to, A 54, 25. 
lover of boys, A 25, 3. 
torn in pieces, A 21, 10. 
Baptism makes us children of free- 
will and knowledge, A 
61, 32. 
subjects of, A 61, 34. 
in the name of Father, 
Saviour, and Holy 
Ghost, A 61, 11. 
2 


280 INDEX OF 


Bar-Cochba, A 31, 23. 

Bellerophon borne to heayen on 
Pegasus, A 21, 13. 

Bethlehem thirty-five stades from 
Jerusalem, A 34, 3. 

Briseis, A 25, 13. 


C. 


Calumnies harmless to the inno- 
cent, A 27, 21. 
Capparetaea, A 26, 28. 
Census under Cyrenius, A 34, 9. 
Charity of the Christians, A 14, 14; 
67, 3. 
Chastity, Christ’s law of, A 15, 1. 
Christ, Son and Apostle of the true 
God, A 12, 34; 13, 16; 
22 al. 
the first-begotten and the 
Logos of which the whole 
world is partaker, A 46, 8. 
made man according to the 
will of the Father, B 6,15. 
begotten without commixt- 
ure, A: 21,°2. 
his mother overshadowed by 
the power of God, A 33, 
16. 30. 
whence called the Anoint- 
64, 6,7. 
made flesh, A 66, 11. 
born of a virgin, A 22,15. 
born under Cyrenius, 150 
years before the Apology 
of Justin, A 34,9; 46, 3. 
the blood of the grape his 
blood, A 32, 32. 
body and Logos and soul, 
B 10, 4. 
made man for the salvation 
of believers, A 
63, 51. 
for the human 
race, A 63, 27. 
for the restora- 
tion of the hu- 
man race, A 
23, 9. 
for the overthrow 
of the demons, 
B 6, 16. 


SUBJECTS. 


Christ died to rise again and con- 
quer death, A 63, 53. 
his entrance into Jerusa- 
lem, A 82, 28. 
his two advents, A 52, 7. 
his coming looked for, A 
32, 20. 
rational worship of, A 13, 
18. 
believed on by artisans and 
illiterate men, B 10, 28. 
hidden until he came to 
man’s estate, A 35, 1. 
his succinct manner of 
teaching, A 14, 26. 
will come in judgment, D 
Wages 
Christianity a novelty, A 1,3; Ὁ 
ro: 
Christians, whence called, A 12, 55. 
play on the word Chris- 
tian, A 4, 4. 15. 
all who obey reason are, 
A 46, 10. 
from every kind and 
kindred of men, A 
1, 5. 
the truer, not of the 
Jews, but of the Gen- 
tiles, A 53, 20. 
nominal, who give occa- 
sion of offence, A 4, 
25. 
those who do not show 
their Christianity in 
their lives are not, 
A 16, 26. 
are hated without a 
cause, A 1, 6. 
are condemned on ac- 
count of their name 
merely, A 4,1. 
are called atheists, A 6, 
‘Gree ae I 
crimes attributed to, 
A 26, 33, 
which cannot be proved, 
A 23, 15. 
whether true of heretics 
does not appear, A 
26, $5: 7 = 


INDEX OF 


Christians, slaves tortured to bear 


evidence against, B 
19,18. 

the persecutors of, 
seem to fear that all 
will do right, A 12, 
11: 

in spite of their inno- 
cence, punished as 
sinners, A 24, 3. 

should be punished, not 
as such, but, as crim- 
inals, on evidence, A 
12 

informers against, 
should be punished, 
Ay 4,155 

but Christians do not 
demand it, Α 7%, 
1d. 

are punished unheard, 
A 5, 4. 

let those who live in- 
consistently be pun- 
ished, A 16, 44. 

Jews hate and kill, 
Av diy 2h: 

demons the authors of 
charges brought 
against, A 10, 22; 
14S a 90. 79. 

have many doctrines 
like those of phi- 
losophers and poets, 
Ay 5265 eB: 12, 
1 


prove what they teach, 
A-5a, ἢ. 

all that is good in phi- 
losophy belongs to, 
A 60, 26. 

their doctrine far su- 
perior to tenets of 
philosophers, B 10, 
1 


adore the Supreme De- 
ity, A 6, 4. 

men’s life and character 
changed by the Chris- 
tian religion, A 14, 
10; .15,.20; 17, 1. 





SUBJECTS. 281 


Christians worship Christ, A 6, 4; 
13, 13. 


do not hate their ‘per- 
secutors, A 57, 7. 

deem it impious to ex- 
pose infants, A 27,1; 
29,1, 

the destruction of the 
world postponed on 
account of, B 7, 1. 

what manner of king- 
dom they expect, A 
10. 

are helps to govern- 
ments, A 12, 1. 

make a common stock, 
A 14, 14. 

pray for their enemies, 
A 14, 18. 

cheerfully pay tribute, 

1 


their charity, A 14,14; 
Bie VG: 

their chastity, A 14, 
10. 


influence of Christian 
life, A 16, 14. 

love one another, D 1, 
18 


their customs and con- 
dition, D 5, 1 foll. 
the soul of the world, 
D 6, 1 foll. 
their religion not of 
man, but of God, D 
7: L-folk 
persecuted by Jews and 
Gentiles, D 5, 28. 
Coincident action A 16, 21; 17, 17. 
Collective singular with relative 
plural, A 49, 7. 
Comparative for superlative, B 10, 
Concessive relations, A 7,7. [1]. 
Conditional. See Greek Index, 
Sie ees 
logical, A 4, 6. 
anticipatory, A 2, 4. 
unreal, A 4, 6. 
ideal, A 3, 6. 
Conflagration. See Greek Index, 
5.0. ἐκπύρωσις. 


289 INDEX OF 


Creation of the world, A 59, 1. 
why the world was cre- 
ated, A 10, 9. 

Crescens the Cynic, B 3,3; 11, 6. 

Cross, A.55, 2; 60,10, 

Crowning, A 24, 10. 

Cybelé (mother of the gods), A 27, 
16. 

Cynics, B 3, 25. 

Cyrenius, first procurator of Judea, 
A. 13,15 ; 46,3. 


1). 


Danaé, A 21, 12. 
Dative of agent, A 27, 18. 
reference, A 19, 1. 

David, A 35, 15; 40, 12; 
42, 7. 

Deacons (διώκονοι) distribute the 
eucharist and carry it to the ab- 
sent, A 55,18; 67, 18. 

Death appointed to all, B 11, 3. 

if a state of unconsciousness, 
it would be better for the 
wicked, A 18, 3. 

Christians do not fear, A 57, 


61; 2s 


18. 

wrong to put one’s self to, 
B 4,9. 

despised by Christians, D 
1, 5. 


Demoniacal possession, A 18, 13. 
Demoniacs cured by Christians, B 
6, 25. 
Demons try to enslave men, A 14, 
4 foll. 
instigate the persecution 
of Christians, A 5, 4; 
12,20; B 1,14; 12,11. 
statues of the gods bear 
names and figures of, 
eG 
disseminate false accusa- 
tions against the Chris- 
tians, A 10, 23; 23, 14; 
ΒΊΟΝ 
turn men away from read- 
ing and understanding 
the truth, A 14, 2. 
authors of debauchery, A 
5,7; 21,29; B5, 90. 








SUBJECTS. 


Demons, chief of the—serpent, Sa- 
tan, devil, A 28, 1. 
try to escape the power 
of the Father and of 
Christ, A 40, 22. 
the authors of the fables of 
the poets, A 54, 1 foll. 
did what the gods were 
fabled to have done, A 
21,29. 
originate heresies, A 56, 7. 
instigate heretics, A 26, 1. 
strive to lead men away 
from God and Christ, 
A 58, 12. 
suffered to live on account 
of Christians, B 7, 3. 
sons of fallen angels, B 5, 
10. 
ask sacrifices and services 
from those who live ir- 
rationally, A 12, 21. 
apparitions of, A 5, 6; 
14, 5. 
bugbears, A 5, 7. 
give names to the gods, A 
5, 11. 
caused Socrates to be put 
to #death,+A* 5, 17. 
Comp. B 10, 12. 
hate Christians the more 
because they know the 
entire Logos, B 8, 11. 
Deucalion same as Noah, B 7, 10. 
Devil, serpent, and Satan, A 28, 1. 
with his host and human fol- 
lowers, will be sent into 
everlasting fire, A 28, 5. 
this doom delayed on ac- 
count of Christians, B 
hoe 
Diognetus, D 1, 1. 
Dioscuri, D 21, 12. 
Doctrine, Christian, outlined, A 15 
foll. See ‘ Christian.’ 
Dodona, oracle of, A 18, 14. 


E. 


Klias a Christian, A 46, 13. 
Empedocles taught immortality, A 
18: 16: 


INDEX OF 


Emperors, apotheosis of, A 21, 16. 
images of, A 55, 25. 
Enchanters, B 6, τῷ 
Epicurus, 7, 19... 125 28's 10: 8: 
Epistle of Hadrian, AN i, 68. 
Epistolary tenses, A 2, 14, 
Erebus, A 59, 17. 
Eucharist, A 66, 1; 
Eunuchs, A 27, 15. 
Kixposure of children, A 27,1; 29, 
105. 


67, 15. 


B 
Fables of the gods due to the de- 
mons, A 23, 12. 
propagated to promote de- 
bauchery, A 21, 21. 
invented to deceive, A 54,1. 
in order to show 
that the story of 
Christ is like- 
wise a fable, A 
54, 9. 
disseminated among the 
Gentiles because more of 
them would believe on 
Christ, A 54, 12. 
Faith, God leads to, A 10, 18. 
it is better to believe the im- 
possible than to haye no 
faith, A 19, 24. 
Familiar spirits, A 18, 9: 
Fasting before baptism, A 61,7. 
of the Jews, D 4, 4. 
Fate does away with responsibility, 
A 43,2; B 7, 20. 34. 
ΤῊ prefect of aa ie Ἃ 29. 


igure, human, resembles cross, A 
δῦ, 19. 
Fire, everlasting. See Greek In- 
dex, Ss. V. πῦρ. 
Flavia Neapolis, A 1, 7. 
Flesh loved by the soul, hates the 
508], 1) 6,9. 
Free-will, A 48,14; B 7, 16. 
Future infinitive, A 2, 17. 
with article, A 
47, 12. 
participle with verbs of mo- 
ton, ΟΣ 115 








SUBJECTS. 283 


G. 
Ganymede, A 21, 27; 25, 10. 
Gehenna, A 19, 30. 31. 
Genitive chorographic, A 1, 8. 
of emotion, A 9, 18. 
of time within which, A 57, 
1}ς 
delight in debauchery, A 
11. 10: 97. 
know not God, A ὅ9, 25. 
worship the works of their 
own hands, A 53, 26. 
the good among, persecut- 
ed, B 8,1. 
indulge in shameful specta- 
cles and shameful read- 
ing, B 15, 10. 
do openly what they charge 
Christians with doing 
secretly, A 27, 18; B 
12.15. 
misconceive the prophets, 
A 44, 30. 
noble sayings of, due to 
the germinant word, B 
13, 19. 
have said many things 
similar to the Christian 
doctrines, A 20, 1 foll. 
what they have learned 
from Moses, A 59, 5; 
60, 3. 
Gitton, A 19, 3. 
God. See Greek Index, 5. v. ϑεός. 
does not need oblations, A 
ΤΌ Ὁ 
has no name, A 10,7; 61, 
38. 
foresees the future, A 44, 35. 
loves men, D 9, 15. 
Gods are demons, A 5,10; 9, 7. 
made of vessels unto dishonor, 
A 9,10; Ὁ 2, 10. 
trees and animals considered 
gods, A 24, 4. 
guarded by men, A 9, 24; D 
2. 32. 
insulted by poets, A 4, 35. 
guilty of crimes, B 12 
14, 10. 


Gentiles 


» “0: 


284 INDEX OF SUBJECTS. 


Gospels, A 66, 14. = 
Grace—God has called not the just, ‘ 
but the unjust, A 15, | Jesse ancestor of Christ, A 32, 53. 


22. Jesus means Saviour, A338, 32. See 
God persuades us to choose * Christ.’ 
the good, A 10, 12. even if he were mere man, 
communicates the Logos by would deserve to be called 
grace, B 13, 22. God, A 22,1 foll. 
calls artisans and unlearned | Jews expect the coming of Christ, 
men, B 10, 27. A 49, 3. 
descendants of Judah, A 32, 
ἘΠῚ 52. 
Helena, companion of Simon Ma- forbidden under pain of 
gus, A 26, 14. death to enter the Holy 
Heraclitus a Christian, A 46, 11. Land, A 47, 16. 
put to death on account fewer Christians among, than 
of his virtue, B 8, 5. among the heathen, A 53, 
Hercules gave himself to the fire, ΕἼ. 
A 91.011. do not recognize Christ in the 
a mighty hero, roamed Old Testament, A 63, 1. 
over the world, A 54, 4. what will they do when they 
at the cross-roads, B 11,7. see Christ coming in glory ? 
Heresies, A 26, 1 foll.; 56,1 foll. ; A 52, 24. 
58, 1 foll.; B15, 1. their superstitious sacrifices, 
Herod, A 3], 11. 13. 1) 8. 
Homer teaches immortality of the their foolish rites, customs, 
soul, A 18, 17. and ceremonies, D 4. 
exiled by Socrates (Plato), | Judah ancestor of Jews, A 32, 52. 
B 10, 16. Judges, duty of, A 2,13; 68, 1. 


Hystaspes predicted conflagration | Judgment (last), A 8,14; 12, 5; 
of corruptible things, 17,15; 28,6; 43, δ; 44, 35; 


A 20,1. 52, 14% δή ae 
his books under the ban, | Jupiter (Zeus), born of a parricide, 
A 44, 41, himself a parricide, A 21, 
25: 
1. ὃ promiscuous lover, A 
Idolatry, A 24, 1 foll. 25,.9. 
Immortality of the soul, A 18, 1; lover of Ganymede, A 21, 
19,16; 20,13; 21,30; 63, 56. δῇ. 
Imperative negative, A 15, 48. his lasciviousness, A 4, 32. 
aorist, A 16, 6. is liberated by the aid of 
Impersonal participle, A 4, 48. Briareus, A 25, 12. 
Infinitive with article, A 3, 9; nefarious deeds of his sons, 
10, 6. A 21, 19. 
with verbs of knowing blood of human victims of- 
and showing, A 36, fered to Jupiter Latiaris, 
25. B 12, 22 (note). 
with verbs of motion, A numerous sons of, A 21, 6; 
15, 24. 22, 9. 
Inscriptions, A 55, 26. Justice demanded, ADS. 


Inspections of boys, A 18, 7. Justin, son of Priscus, A 1, 6. 


. 


INDEX OF 


Justin boasts of being a Christian, 
? 
wrote against all heresies, 
A 36, 36. 
expects persecution at the 
hands of Crescens, B 3, 1. 
speaks, A 26, 36; B 1, 4; 
12. 1: 19:1...15}}.- 


K. 
Kingdom which Christians look 
forA. 11:1. 


L. 


Laws vary according to nationality, 
B 9, 12. 
bad laws due to the demons, 
B 9, 17. 
Litotes, A 12, 44; 
20. 
Logos. See Greek Index, 5. v., and 
‘Word.’ 
Love of Christians mutual, D 1, 8. 
of God towards men, D 9, 15; 
1052. 
Lucius a martyr, B 2, 35. 
the philosopher, A 1, 3. 
Lying, Christians will not accept 
life on condition of, A 
8. 3. 
Christians die to keep from, 
A 39, 14. 
M. 
Magic practiced by the demons, A 
14 4650B Sars. 
rites, A 18, 9. 
of Simon Magus, A 26, 7. 
Magistrates possessed of demons, 
B 1,16 
Man endowed with rational facul- 
ties, A 10,18; D 10. 
world created for his sake, A 
10,9; B4,6; D 10. 
the earth subjected to him, B 
5, δ: 10; 
Marcion still living, A 26, 22. 
teaches that there is an- 
other god greater than 
the Creator, A 58, 1 
foll. 


22,10; 45, 














SUBJECTS. 285 


Marriage—Object of Christian, A 
29, 8, 
second marriages for- 
bidden to Christians, 
A 15, 12. 
a Christian woman re- 
nounces, with a pa- 
gan, B 2, 26. 
Christians marry, D 5, 
15. 
Martyrs—Christian, will not lie, A 


ΤΣ 
longing for their home 
with God, A 8, 6. 
regard not their murder- 
ers, A11, 9. 
under Urbicus, B 1, 2 
foll. 
+ why they do not kill 
themselves, B 4, 1. 
refuse to deny, B 4, 13. 
readily confess, B 4, 1. 
despise death, B 10, 90. 
fearless in view of death, 
B 12, 3. 
Material of universe, A 10, 9; 
So ὃ 
Menander, the comic poet, ridicules 
idols, A 20, 17. 
the Samaritan, A 26, 
17 5°.56,.8; 
Mercury (Hermes) the interpreting 
word, A 21, 8. 
the messenger word, A 
re pal 
Middle voice, when a direct reflex- 
ive, A 14, 12. 
Minerva (Athena), A 64, 11. 
Minos, A 8, 12. 
Miracles not conclusive without 
prophecies, A 30, 6. 
of Simon, A 26, 7. 
Mithras, mysteries of, an imitation 
of the eucharist, A 66, 19. 
Moses older than Greeks, A 44, 23 ; 
DAG TT ΒΟΥ: 
predicts Christ’s coming, A 
32,1; 54, 18. 
God appears to, A 63, 2. 
Plato indebted to, A 59, 3. 
Musonius, B 8, 5. 


286 INDEX OF 


Mysteries of Venus and Proser- 
pine, A 25, 4; 64, 10. 

Mythology, heathen, its origin, A 
21,29; 54, 23. 


aw. 


Names of God and Christ, A 10,7; 
6,1. 
Necromancy, A 18, 7. 
Negative. See Greek Index, s.vy. 
ov and py. 
with aorist, A 4, 10. 
of infinitive, A 2, 4. 
subdivided, A 4, 27. 
superfluous, B 7, 2. 
Neuter plural with verb plural, A 
Soe ΤῈ ΤῈ 
New moon ‘(of the Jews), D 4, 4. 
Noah=Deucalion, B 7, 10. 


O. 


Oath, military, A 39, 19. 
Obedience, civil, A 17, 1. 
Optative with ἄν, A 4, 10. 
used as a future, A 26, 21. 
Oracles, heathen, prove the immor- 
tality of the sdul, A 18, 14. 
Original sin, A 61, 80. 


Ps 


Palestine, A 1, 7. 
Participle as adjective, A 3, 4. 
future, A 2, 12. 
of gen. absol. omitted, A 
15, a. 
different from relative 
with finite verb, A 1,7. 
Patience, Christ exhorts to, A 
241, 
Pegasus, A 21,13; 54, 35. 
Perception, verbs of, their construc- 
tion, A 3, 3. 
Perfect emotional, A 11, 10. 
Periphrastic fut. aor., A 44, 49. 
Persecutions, A 2,16; 4,12; 5,4; 
12,17; 57,6; Bl, 
11. 51 Ὁ ts 519. 
instigated by demons. 
See ‘ Demons.’ 
do not affect heretics, 
A 26, 35. 


SUBJECTS. 


Persecutions — persecutors deserve 
well of Christian poets, A 57, 
16. 

Perseus, son of Jove and Danaé, A 

21, 12. 
born of a virgin, A 54, 39. 
Philaenis, her performances, B 15,8. 
Philosophers contradict one anoth- 
er, A 4, 30. 
some have taught that 
there are no gods, 
A 4, 32. 
a pseudo-philosopher, 
B 3, 4. 
Plato teaches the value of philoso- 
phy for the state, 
A 3, 14. 
the immortality of 
the soul, A 18, 16. 
that the wicked are 
punished, A 8, 12. 
the chiasm of the 
Logos, A 60, 1. 
also the doctrine of 
human _ responsi- 
bility, A’44, 21. 
gives the second place to the 
Logos, the third to the 
Spirit, A 60, 20. 
learned from Moses that God 
had made the universe out 
of formless matter, A 59, 3. 
Justin’s attachment to the 
doctrines of, B 12, 1 
his doctrines not foreign to 
Christ’s, Β 13, 7. 

Pluperfect for perfect, A 2, 14. 

Plural of abstracts, A 12, 30 

Poets, their melodious insults of the 

gods, A 4, 35. 
defend vice, A 12, 27. 
blunder in their imitation of 
Chee s predictions, A 54, 


banighed by Socr. ates (Plato), 
B 10, 16. 
sometimes speak nobly on 
moral questions, A 54, 
Ld, 
Pontius. Pilate, A 13,15; 35, 
48, 7. 


INDEX OF 


Prayers, Christians offer, A 13, 4. 
they pray for kings, A aT, 


Ἕως baptism, 
A 61, 7. 
before celebrat- 
ing the eucha- 
rist, A 67, 13. 
Prepositions. ee Greek Index. 
President (ὁ προεστώς), A 65, 9; 
675,15. 2): 
Priscus, father of Justin, ae 6. 
Prophecies—Christ’ 8 doctrine con- 
firmed by his, A 12, 
37. 
concerning Christ, A 
31, 25 foll. ; 32 foll. 
carefully preserved by 
the kings of the 
Jews, A 31, 7. 
fulfilled, accredit those 
yet to be fulfilled, A 
52, 3. 
Christ the interpreter 
of hidden, A 82, 
u: 
incredible to man, A 
33, 5. 
Prophecy as a proof of divine pow- 
! er, Δ: 19. 38. 
different persons repre- 
sented in, A 36, 1 
foll. 
value of, as evidence, A 
30, 8. 
does not involve fatalism, 
A 43,1; 44, 42. 
Prophets, Hebrew, A 30, 6; 31,1 
foll.; (Moses) 32, 1 
(Isaiah) 32, 45; (Da- 


vid) 42, 7; (Ezekiel) 
52,:15; (Zechariah) 
52:26: 

use the past tense, A 
42, 2. 


inspired by the Logos, 
A .33,.36; 36,4; B 
10, 25. 

death denounced against 
those who read the, 
A 44, 42. 











SUBJECTS. 287 


Proserpine (Persephoné ) enam- 
oured of Adonis, A 64, 2. 
Providence, Divine, B 7, 1. 
Ptolemy a martyr, B 2, 31. 
Philadelphus, A 31, 8. 
Punishments, a, A 12,5 


1g 5 44,255 45. 
O4: 22, 13; B I; 
10° 25.6 


a necessity of God’s 
nature, B 9, 7. 
not limited to a thou- 
sand years, A 8, 15. 
Pythagoras teaches immortality, A 
18. 170: 


Pythian oracle, A 18, 15. 
Q: 


Questions, mood of, A 15, 46. 


Quirinus, ee ‘ Cyrenius,’ 
His. 
Reflexive. See Greek Index, s. v. 
ἑαυτοῦ. 


expressed, A 14, 12. 
Relative causal, A 3, 7. 
clausulae, A 9, 25. 
Religion, Christian, its heralds, A 
39, 8. See ‘Christian.’ 
Repentance, A 15, 25. 
to be exercised before 
baptism, A 61, 35. 
fruitless after death, 
A 52, 28 
Repraesentatio, A 45, 3 
Responsibility, human, B 7, 22. 
Resurrection possible, A 19, 17; 
52, 12. 
Rhadamanthus, A 8, 12. 


8. 


Sacraments, A 61 foll. 
Sacrifices, God does not need, A 
1:59. ἐς DS: 
instituted- by fallen an- 
gels, B 5, 14. 
Salvation, eternal, or eternal pun- 
ishment, according to deserts, A 
12, 5. 
Samaritans believe in Simon Magus, 
A 26,ὅ; Β΄1δ,1 


288 INDEX OF 


Samaritans, few Christians among, 
A 53,17. 
Satan, A 28, 1. 
Saturn, mysteries of, B 12, 20. 
Saturn’s day, A 67, 29. 30. 
Scriptures pertaining to Christ, A 
32 foll. 
not understood by the 
Jews, A 31, 20. 
Senate, A 1, 4. 
Septuagint, A 31, 15. 
Sequence of moods, A 12, 10. 
Serenius, A 68, 20. 
Serpent=devil, A 27,17; 28, 2. 
Sibyl, A 20,1; 44, 42. 
Simon Magus believed to be a god, 
and honored with 
a statue, A 26, 5, 
his magic arts, A 56,7. 
his impious doctrine, 
B 15, 1. 
Socrates a Christian, A 46, 11. 
exiled the poets from his 
state, B 10, 16. 
exhorted men to seek God, 
ΒΟ; 19. 
endeavored to draw men 
away from demons, A 
5, 12. 
demons compassed his 
death, on the ground of 
atheism, A 5, 16. 
taught the immortality of 
the soul, A 18, 17. 
a noble sentiment of, B 
Oy 206 
Sodom and Gomorrah, A 53, 1. 
Soul, immortality of the, shown by 
many practices of the Gen- 
tiles, A 18, 8. 
better hope of the Christian 
concerning the immortality 
of the, A 18, 20. 
souls of sinners do not lose 
feeling, A 18,4; 20, 13. 
souls of the bad punished, 
souls of the good happy, A 
20, 14. 
souls of the good immortal, 
eternal fire the lot of the 
wicked, A 21, 30. 





SUBJECTS. 


Soul immortal, invisible, dwells in 
the body; so Christians in the 
world, D 6, 4. 

Spirit. See Greek Index, s. v. 
πνεῦμα. 

Standards in shape of cross, A δῦ, 
95: 

Statues placed in temples, A 9,2 foll. 

Stoics teach that God will be de- 

stroyed together with the 
world, A 20, 3. 
the Stoic doctrine of fate, A 
43,2; B 7, 13.21. 
doctrine of the renewal of 
the universe after the gen- 
eral conflagration, A 20, 
56) BW, 19: 
their elevated moral doc- 
trines, B-7, 31; 8, 1. 
Subjunctive in questions, A 16, 46. 
Sunday, Christians meet on, A 67,6. 
why they meet on, A 67, 26. 
Superlative for comparative, A 12, 


Syria, Ἂ 1.7: 


ΠΣ, 


Tabernacle an image of the uni- 
verse, A 60, 10 (note). 
Taxes, Christians readily pay, A 
7.1: 
on prostitution, A 27, 10. 
Teachings of Christ, A 15 foll. 
Tenses, past for future, A 42, 2. 
Tiber, island of, A 26, 10. 
Tree-worship, A 24, 4. 
Trinity, A 6,5; 13,8; 61,11. 
Truth above everything, A 2, 2; 6, 
ΘΟ 2e 
known from the prophets, A 
30, 6. 
misrepresented, A 44, 30. 
princes who prefer error to, 
no better than highway- 
men (murderers), A 12, 
25. 
the presentation of, makes 
it possible to escape error, 
A 12, 45. 
impious not to tell the, in 
everything, Β 4,14. ᾿ 


INDEX OF 


Truth always to be told, A 16, 17. 
a saying of Socrates about, 
B 3, 25. 
partial, revealed to the Gen- 
tiles, B 13, 20. 


τ. 


Ulysses, his descent to Hades a 
proof of immortality, A 18, 17. 
Urbicus, prefect of city, condemns 

Christians to death, B 1 foll. 


bi? 


Venus (Aphrodité) madly enam- 
oured of Adonis, A 25, 4. 
Verbs of will and power with fut. 
inf., A 2, 18. 
perception (construction), 


fear, A 12, 17. 
reflection and calculation, 
ee, & 

belief, A 8, 6. 
Verissimus the philosopher, A 1, 2. 
Verus Lucius, A 1, 3. 
Vice—none would choose, if he re- 

membered eternal punish- 

ment, A 12, 6. 

and virtue, B 11, 20. 
Virgins, A 15, 18. 
Vocative, omission of ὦ with, D 
i 


Υ. 


Water the first principle, D 8, 6. 
Wicked, the punishment of the. 
See ‘ Punishment.’ 
Word. See Greek Index, s. v. λόγος. 
the, with the Father be- 
fore the creation, B 6, 


first-begotten of the Father, 
ἈΦ 11. 

=the Spirit, A 33, 26. 

Son of God, A 32, 40. 

first power next to the Fa- 
ther, A 32, 39. 

adored next to God, B 13, 
16. 

first-begotten of God, and 
God, A 63, 46. 


SUBJECTS. 289 


Word, the, made the world, A 59, 

13. 

God made all things by the, 
B6,8 

the, appeared, not the Fa- 
ther, A 63, 11. 

appeared now in form of 
fire, now in incorporeal 
image, A 63, 25. 48. 

the, is in all, B 10, 25. 

Christ the, of which the hu- 
‘man race is partaker, A 
46, 9. 

moved the prophets, A 33, 
36; 36,4; B 10, 25. 

those who lived with the, 
Christians, A 46, 10. 

seed of the, granted to the 
Gentiles, B 13, 22. 

excellence of Gentile teach- 
ings according to pro- 
portion of the, B13, 
10 


partial communication ofthe, 
to philosophers and law- 
givers, B 10, 6. 
but not the whole, B 8, 
10. 
Christians have the entire 
word Christ, B 10, 2. 
fashioned and made man, 
and called Christ, A 5, 
20. 
made man by the will of the 
Father, A 63, 27. 
World preserved for the sake of 
Christians, B 7, 1. 
made for man, A 10,9; B 
4,6. 
wretched state of the, before 
the Son of God came, D 
8, 1 foll. 
created by God, D 10. 
by the Logos, D 
7 


Worship, weekly, of Christians, A 
67, 6. 
heathen, ἜΝ ΟΜΝ 


δ 
Xenophon, B 11, 5. 


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